The document provides context and explanation for Surah Al-Hujurat. It discusses that the Surah was revealed to provide moral guidance to Muslims as representatives from tribes were sometimes rude to the Prophet. It then summarizes several verses from the Surah, explaining their historical context and lessons about proper etiquette and treatment of Muslim leaders and unity. It emphasizes the importance of following the teachings of the Quran and hadith, resolving disputes through them, and exhibiting patience and good character with others.

1. Sorah -Al-
hujarat
‫ررر‬‫ر‬‫رر‬
‫ررررر‬

2. Introduction:
'Hujurat' is the plural form of the word, 'Hujrah' which
literally means rooms. It was revealed in the ninth
year after the Hijrah. [al-Baihaqee]
In the year of the delegation (eight year after the
Hijrah), many desert tribes began sending
representatives to the Prophet of Allah (sallallahu
alaihi wasallam) to present their oath of allegiance
and to accept Islam. These representatives were
often crude and coarse in their conversations with the
Prophet (sallallahu alaihi wasallam). Thus, Allah
revealed Soorah al-Hujurat as a guide to moral
behaviors and etiquettes to Muslims.
Soorah al-Hujurat constitutes a set of moral ideas and
general code of behavior for the Muslims and is
therefore the essential foundation of a Muslim
community.

3. Introduction:
VERSE 2
"O Believers, do not put (yourselves) forward
(hasten not to decide) in Allah and His
Messenger's (sallallahu alaihi wasallam)
presence but instead fear Allah. Verily, Allah is
All-Hearing and All-Knowing.”

4. The presence of Allah and His Messenger
One is in the presence of Allah, when the Qur'aan
is recited and likewise one is in the presence of
Allah's Messenger (sallallahu alaihi wasallam)
when his Hadeeths are mentioned. Thus, the
presence of Allah and His Messenger is the
Qur'aan and the Sunnah. [Ibn Katheer vol. 4,
p.315] And forwardness in their presence would
be interpreting the Qur'aan and the Sunnah by
other than what has been taught by the
Messenger of Allah or giving one's own opinion
precedence over the commands of Allah
(Qur'aan) and His Messenger (sallallahu alaihi
wasallam) (Sunnah).

5. A Believers Manhaj (way)
When clear proofs and evidences from the
Qur'aan and the Sunnah are presented to the
Believer, he submits to them giving up all his or
hers mistaken concepts. Allah says: "The only
saying of the faithful believers, when they are
called to Allah (His Words: the Qur'aan) and His
Messenger (sallallahu alaihi wasallam) to judge
between them, is that they say: 'We hear and
we obey'. They are those who will attain
success." [Soorah an-Noor (24): 51]

6. Whereas, the Manhaj of an innovator is that he
makes up his own concepts and practices and then
tries to make the religion comply with his ideas - by
unintentionally making false interpretations of the
Qur'aan and the Sunnah or claiming them to be the
practices of his forefathers. He is no better then
those regarding whom Allah says: "Then do you
believe in a part of the Book and reject the rest?
Then what is the recompense of those who do so
among you, except disgrace in the life of this world,
and on the Day of Judgement, they shall be
consigned to the most grievous torment. And Allah
is not unaware of what you do." [Soorah Al-
Baqarah (2): 58]

7. VERSE 2:
"O you who Believe! Raise not your voices in
the presence of Allah's Messenger (sallallahu
alaihi wasallam) nor speak aloud to him in talk
as you speak loud to one another, lest your
deeds may be rendered fruitless, while you
perceive not."
.

8. Revelation - Narrated Az-Zubayr (radhi allahu anhu): "When a delegation
from tribe of Tameem came to the Prophet (sallallahu alaihi wasallam),
Abu Baqr (radhi allahu anhu) suggested to the Prophet that al-Qa'qaa ibn
Ma'bad (radhi allahu anhu) be sent to meet them and Umar ibn Khattab
(radhi allahu anhu) that al-Aqra bin Qays (radhi allahu anhu) be sent
instead. Abu Baqr was irritated by Umar's counter proposal so he turned to
Umar (radhi allahu anhu) and said: "You only said that to contradict me"
Umar in turn replied that he did not do it to be contrary. A quarrel aroused
and both of them raised their voices to such a level that the Prophet's
voice was drowned out. Allah then revealed the verse "O you who Believe!
Raise not your voices in the presence of Allah's Messenger (sallallahu
alaihi wasallam)..."
As explained earlier, here too the meaning derived from: 'in the presence
of Allah's Messenger (sallallahu alaihi wasallam)' are the traditions of the
Prophet Muhammad (sallallahu alaihi wasallam). [as explained by Ibn
Abbass (radhi allahu anhu) (Ibn Katheer)]. According to the interpretation
of Ibn Abbass (radhi allahu anhu), this verse indicates that when the
Sunnah of Allah's Messenger (sallallahu alaihi wasallam) reaches a
Muslim, he should not reject or neglect it claiming that his forefathers
worked out in a different way.

9. Cure for Disagreement and Disunity
among Muslims:
The revelation of this verse helps in realizing and
understanding that the cure for disputes and
disagreement among the Muslims is the
adherence to the Qur'aan and the Sunnah. It is
emphasized in details in the verse: "And if you
disagree about anything you should refer it to
Allah and His Messenger (sallallahu alaihi
wasallam), if you believe in Allah and the Last
Day." [Soorah an-Nisa (4): 59]

10. After the death of Prophet Muhammad (sallallahu
alaihi wasallam), this verse applies to the
Qur'aan and the Sunnah as the basis of all
decisions. It is also important that the decision
be accepted completely by the heart, tongue
and the limbs because Allah says: "By Allah,
they do not truly believe until they make you (O
Muhammad (sallallahu alaihi wasallam)) the
judge in disputes between them, without finding
within themselves any resistance to your
decision but instead accepting them
completely" [Soorah An-Nisaa (4): 65]

11. Because his (sallallahu alaihi wasallam) speech was divinely
guided: "Nor does he speak of (his own) desires. It is only an
inspiration that is inspired." [Soorah an-Najm (53): 3]
Allah then warns that one might loose all his good deeds,
due to disrespect to the Messenger of Allah (sallallahu alaihi
wasallam) or his Sunnah, without he knowing it. Also, the
Messenger of Allah (sallallahu alaihi wasallam) said: "A man
may inadvertently speak a word pleasing to Allah because of
which Paradise is destined to him, and another may
recklessly speak a word displeasing to Allah because of
which he will be cast in the Hellfire, further then the distance
between heaven and the earth." [Saheeh al-Bukharee v.8,
p.322, no.485]
He also said: "O you who believe! Obey Allah and obey the
Messenger and make not vain your deeds." [Soorah
Muhammad (47): 33]

12. We Learn - Morals
Anger: The Messenger of Allah (sallallahu alaihi wasallam)
advised the Muslim Ummah to avoid anger and bad
language. He once repeated the command: "Do not get
angry" thrice. [Saheeh Bukharee v.8, p.88, no. 137] and:
"The Muslim is the one from whose tongue and hands the
Muslims are safe." [Saheeh al-Bukharee]
He (sallallahu alaihi wasallam) also said: "The signs of a
hypocrite are four and anyone who possesses one of them
possesses a characteristic of Nifaaq (hypocrisy) until he
abandons it. When he is entrusted he betrays his trust, when
he talks he lies, when he makes a promise he breaks it, and
when he quarrels he uses foul (bad language) words"
[Saheeh al-Bukharee v.1 p.32-33, no. 33, Muslim v.1, p.40,
no.111, and Abu Dawood v.3, p.1313, no.4671]

13. The ill feeling produced by arguments may last
forever and spoil the Muslim unity. Hence,
Islam has completely prohibited this ill
behavior for Muslims on the tongue of
Prophet Muhammad (sallallahu alaihi
wasallam), he said: "It is not allowed for a
Muslim to cut off his relations with his
Muslim brother for more than three nights by
turning away from each other whenever they
meet. And the best of them is the one who
greets (Salaams) to the other - first."
[Saheeh Bukharee v.8, pp.64-65, no.100]

14. The ill feeling produced by arguments may last
forever and spoil the Muslim unity. Hence,
Islam has completely prohibited this ill
behavior for Muslims on the tongue of
Prophet Muhammad (sallallahu alaihi
wasallam), he said: "It is not allowed for a
Muslim to cut off his relations with his
Muslim brother for more than three nights by
turning away from each other whenever they
meet. And the best of them is the one who
greets (Salaams) to the other - first."
[Saheeh Bukharee v.8, pp.64-65, no.100]

15. Loud Voices: Raising the voice is a sign of bad character,
and Islam has abandoned such ill manners. Allah
recalls the saying of Luqman (alaihi as-salaam): "Lower
your voice, (my son) for verily, the most detestable
(hateful) voice is the braying of a donkey." [Soorah
Luqmaan (31): 19]
Furthermore, Allah's Messenger (sallallahu alaihi
wasallam) referred the raising of voices as being
among the signs of the Last Day and said: "Voices will
be raised loud in the masjids and the tribes will be lead
by their most sinful members" [At-Tirmidhee]
And he (sallallahu alaihi wasallam) advised: "If you get
angry, be quiet!" [Adaab al-Mufrad]

16. VERSE 3:
"Surely, those who lower their voices in the presence of
Allah's Messenger (sallallahu alaihi wasallam) are the
ones whom Allah has tested their hearts for Taqwa
(piety). Forgiveness and a great reward will be theirs".
Here, Allah informs the believers that if they lower their
voices in the presence of Allah's Messenger (sallallahu
alaihi wasallam), then they will be considered to have
passed the test of piety, thereby, earning His
forgiveness and the reward of paradise.

17. A Test of Taqwa (Piety(
Following the Messenger (sallallahu alaihi wasallam) - According to
the Tafseer of Ibn Abbas (radhi allahu anhu) in which the presence
of Allah's Messenger is interpreted as his (sallallahu alaihi
wasallam) Sunnah, then this test can only be achieved through
submission to Allah's Messenger. Thus, if a believer has practices
and ideas that contradict the Sunnah of Allah's Messenger
(sallallahu alaihi wasallam), then he should lower his voice by
submitting to the truth.
And if he does so, then he will have passed the test of piety and
proved his belief in the Messenger of Allah, Muhammad (sallallahu
alaihi wasallam), because the second half of the testimony -
"Muhammadur Rasool-Allah" obligates the obedience to Prophet
Muhammad (sallallahu alaihi wasallam). And Allah says:
"Whatsoever the Messenger gives you take it and whatsoever he
forbids you refrain from it." [Soorah al-Hashr (57): 7]
Thus, this verse emphasizes the importance and obligation of
following the Messenger of Allah (sallallahu alaihi wasallam) and
giving his Sunnah precedence over one's own desires and habits.

18. A Test of Taqwa (Piety(
Another general explanation of this verse was given by Umar Ibn
Khattab (radhi allahu anhu), when he was asked whether a man
who never desired evil nor did he do it, was better than one who
desired it but did not do it. He replied: "Surely, those who desire
sin and do not commit it are the ones whom Allah has tested their
hearts for Taqwa. Forgiveness and a great reward will be theirs."
[Musnad Ahmad]
Also, the Messenger of Allah (sallallahu alaihi wasallam) is
reported to have said: "Whoever intends to do a bad deed and
chooses not to do it, will have good deed recorded for him."
[Saheeh al-Bukharee v.8, p.329, no: 498 and Saheeh Muslim v.1,
p.75, no: 237]
Thus, this verse also refers to those who are tempted to commit
acts of disobedience and choose to do the right. All such people
have passed the test of Taqwa.

19. VERSE 4:
"Surely, most of those who call you out from behind the
apartments have no sense".
Revelation- Allah revealed this verse when a group of
Bedouins called out to the Messenger of Allah (sallallahu
alaihi wasallam) from behind his house, as was their custom
among themselves, saying: "O Muhammad (sallallahu alaihi
wasallam), verily my praise is sweet and my curse is bitter."
The Messenger of Allah (sallallahu alaihi wasallam) replied:
"Only Allah is like that." [Musnad Ahmad, Tirmidhee]

20. Manners towards the Muslim leaders and
Common Muslims:
The act of Bedouins, though not intentional, was
disrespect to the Messenger of Allah (sallallahu alaihi
wasallam). However, the approach towards a Muslim
leader should be respectful and his right to privacy must
be honored. Likewise, to all Muslims, if one wants to
visit a Muslim, the Islamic etiquettes instruct him to
knock on the door up to three times, if there is no reply
then he should leave. The Messenger of Allah
(sallallahu alaihi wasallam) said: "If any of you seeks
permission (to enter a house) and no permission is
granted, he should return." [Saheeh al-Bukharee and
Saheeh Muslim]

21. VERSE 5:
"And if they were patient until you came out to them, it
would have been better for them but Allah is oft-
Forgiving, Most Merciful."
In this verse Allah explains the correct etiquettes of
visiting a Muslim leader, while emphasizing on Patience
that if the Bedouins had waited patiently until the
Messenger of Allah himself came out, then it would
have been better for them.

22. Patience holds great virtues in Islam and Allah
has emphasized Patience with great stress. He
said: "…And be patient and preserving: for
Allah is with those who patiently preserve."
[Soorah al-Anfal (8): 46]
Linguistically 'Sabr' means detain, refrain and
stop. In the Islamic terminology, 'Sabr' means
to stop oneself from despairing and panicking.
To stop one's tongue from complaining and
hands from striking faces and tearing clothes at
times of grief and stress.

23. Patience can be of two types, either by choice or without choice, for
example: Patience without choice such as patiently bearing illness,
cold or heat. Patience by choice would be refraining from that
which Shari'ah has prohibited. Patience by choice is of higher
virtue than the patience without choice.
Patience is made a condition of success and prosperity "O you
who believe! Preserve in patience and guard your territory; and
fear Allah; that you may prosper." [Soorah al-Imraan (3): 200]
Allah will reward them with blessings, mercy and guidance: "…but
give glad tidings to those who patiently preserve who say, when
afflicted with calamity: 'To Allah we belong and to Him is our
return" They are those on whom (descend) blessings from their
Lord, and Mercy and they are the ones that receive guidance."
[Soorah al-Baqarah (2): 155-7]
And: "Those who patiently preserve will truly receive a reward
without measure!" [Soorah az-Zumar (39): 10]

24. A Test for Mankind:
Allah says: "(It is He) who created death and life to test which of
you is best in deeds." He also said: "Be sure that We will test you
with some fear, hunger, and loss of wealth, life or the fruits (of your
efforts). So give glad tidings to the patient ones who say when
disaster strikes them, 'Surely we belong to Allah and surely to Him
we will return" [Soorah al-Baqarah (2): 155-6]
And: "He raised some of you over the other by varying degree to
test you in what you were given." [ (6): 165] However, Allah's test is
fair towards His slaves, He said: "Allah does not burden a soul
beyond his ability." [Soorah al-Baqarah (2): 286]
Moreover, He promised that: "Surely, with every difficulty comes
ease." [Soorah al-Inshiraah (94): 5-6]
Then Allah closes the verse saying: "but Allah is Oft-Forgiving,
Most Merciful." Giving hope and way to the sinner to repent and
ask forgiveness from His Lord, since Allah is Oft-Forgiving and
Most Merciful to his slaves.

25. VERSE 6:
"O you who believe! If an unrighteous
person comes to you with information, you
should verify it or else you might inflict harm
on a people in ignorance and then end up
regretting what you have done."
)(

26. Waleeed ibn Uqbah (radhi allahu anhu) as a
messenger to collect Zakaah from the Muslims
(of Mustaliq tribe). However, on his way al-
Waleed heard that a group from Banu Mustaliq
had set out and he became afraid. He returned
to the Prophet (sallallahu alaihi wasallam) and
told him that al-Haarith (former king of Banu
Mustaliq) refused to pay the Zakaah and
threatened his life.

27. Waleeed ibn Uqbah (radhi allahu anhu) as a
messenger to collect Zakaah from the Muslims
(of Mustaliq tribe). However, on his way al-
Waleed heard that a group from Banu Mustaliq
had set out and he became afraid. He returned
to the Prophet (sallallahu alaihi wasallam) and
told him that al-Haarith (former king of Banu
Mustaliq) refused to pay the Zakaah and
threatened his life.

28. The Prophet (sallallahu alaihi wasallam) became
angry and sent a group of companions (radhi
allahu anhu) to deal with him. The two groups met
and returned to the Prophet (sallallahu alaihi
wasallam). He (sallallahu alaihi wasallam)
questioned al-Haarith: "Why did you refuse to pay
Zakaah and tried to kill my messenger?" Al-Harith
replied: "By Allah, Who sent you with the truth. I did
not see him, nor did he come to me, and the only
reason I came because I feared that your reason
for not contacting me was due to Allah's
displeasure with us. Thus, Allah revealed this verse
confirming the statement of al-Haarith

29. Verification before Action:
This verse designates the rule of verifying any
information received through people of less certainty
and doubtful character. Because instant and
impulsive judgments might harm or grieve someone
and such unintentional accusations cannot be erased
even with great apology (sorrow). Thus, great care
must be taken to verify such information.
Based on this ruling scholars have taken great pains
in verifying any religious information, including the
ahaadeeth, by means of attesting the chain of
narrators, their good character and righteousness.
Thus, preserving the authenticity of the Sunnah.

30. Verification before Action:
This verse designates the rule of verifying any
information received through people of less certainty
and doubtful character. Because instant and
impulsive judgments might harm or grieve someone
and such unintentional accusations cannot be erased
even with great apology (sorrow). Thus, great care
must be taken to verify such information.
Based on this ruling scholars have taken great pains
in verifying any religious information, including the
ahaadeeth, by means of attesting the chain of
narrators, their good character and righteousness.
Thus, preserving the authenticity of the Sunnah.

31. VERSE 7-8:
"And you should realize that Allah's Messenger
(sallallahu alaihi wasallam) is amongst you. If
he were to obey you in many of your affairs,
you would be in difficulty. But Allah has
endeared Eeman (faith) to you, beautified it in
your hearts and made Kufr (disbelief), sin and
disobedience hateful to you. Those are the
rightly guided. A favor and a blessing from Allah
and Allah is all-Knowing, all Wise".

32. Verification before Action:
,)()(

33. Excellent example for Humanity:
Prophet Muhammad (sallallahu alaihi wasallam) - The life
of Allah's Messenger (sallallahu alaihi wasallam) is the
living example of the Qur'aan, since his speech and
actions are divinely guided: "And surely there is for you
in Allah's Messenger an excellent example." [(33): 21]
And with his (sallallahu alaihi wasallam) death the
divine revelation ceased whilst completing the ultimate
guide for a successful Islamic life, Allah said: "This Day
I have perfected your religion for you, completed my
Favor upon you and chosen for you Islam as the
religion." [Soorah al-Maidah (5): 3]

34. Thus, Allah ordered the believers to hold Prophet
Muhammad (sallallahu alaihi wasallam) in high regards
and submit to his way saying: "And whatsoever the
Messenger gives you take it and whatsoever he forbids
refrain from it." [(59): 7]
Then Allah mentioned the aims and benefits of
adhering to the guidance of Messenger (sallallahu alaihi
wasallam); that he (sallallahu alaihi wasallam) is
divinely guided and more knowledgeable of Allah and
His religion than the believer. Moreover, He explains
that if the Messenger was to follow man's desire then it
would result in great difficulty, as He said in another
verse: "…if the truth had been in accordance with their
desires, verily the heavens and the earth and
whosoever is therein would have been corrupted!"
[Soorah al-Mu'minun (23): 71]

35. Thus, any religious act through which people
seek closeness to Allah or a reward from
Him should carry the approval of Allah's
Messenger (sallallahu alaihi wasallam).
Otherwise, it should be rejected. Because
one who introduces new practices in the
religion either claims to have more
knowledge than the Prophet (sallallahu
alaihi wasallam), or the guidance of Allah's
Messenger is not complete. And the
Messenger of Allah (sallallahu alaihi
wasallam) said: "Whosoever introduces in
the religion of ours that which is not a part of
it then it must be rejected." [Musnad Ahmad]

36. After calling the believers to the obedience of Allah's
Messenger (sallallahu alaihi wasallam), Allah informs
that the believers are protected from the grave sin of
Kufr, through establishing in them love for true Faith
and hatred for disbelief.
The Messenger of Allah (sallallahu alaihi wasallam)
said: "There are three qualities for which who is
characterized with them will have experienced the
sweetness of faith; he who loves a human being for
Allah's sake alone and he who has a great hatred of
returning to disbelief (Kufr) after Allah has rescued him
from it as he has of being cast into the fire." [Saheeh al-
Bukharee and Saheeh Muslim]

37. Love for Faith and hatred for disbelief is revealed through
one's actions: the submission and obedience to Allah
and His Messenger (sallallahu alaihi wasallam). And as
Allah said: "Say (O Muhammad (sallallahu alaihi
wasallam): If you love Allah then follow me and Allah
will love you." [Soorah al-Imraan (3): 31]
This verse explains that love for Faith and hatred for
Kufr, mentioned in the previous verse, is a Favor and
Blessing from Allah, the Exalted. And He closes the
verse with two great Attributes of Allah; the All-Knowing
and All-Wise.

38. VERSE 9:
"And if two factions of the believers fight, you should
make peace between them. But if one of them
continues to do wrong to the other, fight the
transgressor until they return to Allah's command. If
they then do so, then make a just peace between them
for verily Allah loves the just ones."

39. Dealing with Violence and Disputes:
Allah, the Exalted has explained systematic ways of dealing
with violence and disputes amongst Muslims. The first
step towards settlements should be to convince both the
entities to make peace and cease the aggression without
making parties.
Secondly, if one entity does not stop fighting then his
opposition must be aided until he returns to the command
of Allah. The Prophet (sallallahu alaihi wasallam)
emphasized this issue saying: "Help your brother whether
he is the oppressor or the oppressed." A Companion
(radhi allahu anhu) asked: "O Messenger of Allah! Helping
him when he is oppressed is clear, but how can I help him
when he is the oppressor?" The Prophet (sallallahu alaihi
wasallam) said: "You help him by preventing him from
oppression." [Saheeh al-Bukharee and Saheeh Muslim]

40. Finally, when the oppressor submits to the law of Allah,
then peace should be made between them with justice.
Allah says: "O you who believe! Stand out firmly for
justice, as witnesses to Allah, even though it be against
yourselves, or your parents, or your kin, be he rich or
poor. Allah is a better protector to both (than you). So
follow not the desires lest you may avoid justice…"
[Soorah an-Nisa (4): 135]
And the Messenger of Allah said: "Those who are in
their judgments just to their families, and just to
whatever they govern, will be in Allah's presence on the
Day of Resurrection sitting on podiums of light on the
right of the Throne." [Saheeh Muslim]