Tafsir of Surah al-Hujurat verse 1/18
In the Name of God. the Compassionate, the Merciful
A list of the various Tafsir commentaries of verse one of Surah al-Hujurat. These have not been edited in anyway and reflect word for word what has been written in these Tafsir’s by the commentators.
Translations:
The Quran — M.A.S Abdel Haleem
Believers, do not push yourselves forward in the presence of God and His Messenger — be mindful of God: He hears and knows all.
The Gracious Quran —Ahmad Zaki Hammad
O you who believe!
Do not advance yourselves ·in any affair, contrary to the decree of God and His Messenger.
And fear God.
Indeed, God is all-hearing, all-knowing.
The Majestic Quran — Abdal Hakim Murad
O you who believe, do not be forward in the pres-
ence of Allah and His Messenger and fear Allah. Allah
is Hearing, Knowing
The Koran Interpreted: A Translation — A. J. Arberry
O believers, advance not before God and His Messenger; and fear God. God is All-hearing, All-knowing.
The Clear Quran — Mustafa Khattab
O believers! Do not proceed ˹in any matter˺ before ˹a decree from˺ Allah and His Messenger. And fear Allah. Surely Allah is All-Hearing, All-Knowing
TAFSIR COMMENTARY
1. Tafsir Al-Jalalyn — Jalalu’d-Din as-Suyuti (translated by Aisha Bewley)
(Bold is the English translation)
You who believe, do not put yourselves forward in front of Allah and of His Messenger — do not act or speak before Allah and His Messenger who conveys His Message: in other words, without their permission; and be fearful of Allah. Allah is All-Hearing of your words, All-Knowing of your actions. This was revealed about a disagreement between Abü Bakr and ‘Umar, may Allah be pleased with both of them, which took place in the presence of the Prophet, may Allah bless him and grant him peace, about whether to putal-Aqra‘ ibn Hābis or al-Qa‘qā‘ ibn. Ma‘bad in command
2. Maariful Quran — Mufti Shafi Usmani
O those who believe, do not proceed ahead of Allah and His Messenger, and fear Allah. Surely Allah is All-Hearing, All-Knowing
Background of Revelation
According to Qurtubi ,there are six narratives cited as the background of revelation of these verses. Qadi Abu Bakr Ibn ‘Arabi: confirms that all the narratives are correct, because they all are included in the general meaning of the verses. One of the narratives, reported by Bukhari, is that once some people from the tribe of Tamim came to the Holy Prophet (SAW). During their stay, one of the issues under discussion was to appoint someone as a ruler of this tribe. Sayyidna Abu Bakr (RA)& suggested the name of Qa’qa’ Ibn Ma’bad, while Sayyidna ‘Umar (RA) & proposed the name of Aqra’ Ibn Habis. Both of them discussed the issue for a while during which the voices of both became loud. These verses were revealed in this background.
(do not proceed ahead of Allah and His Messenger — 49:1) The phrase bayna yadain ,literally, means “between the two hands”, but in Arabic usage it means ‘in front of or ‘ahead of. It means: do not go ahead of or in front of Allah’s Messenger. The Quran does not say in what matter they are prohibited from preceding him. It would appear that the general prohibition includes preceding by word or deed. Wait for the Messenger’s reply unless he himself appoints someone to reply. Likewise if he is walking, no one should overtake him. If they are sitting in a dining session, no one should start eating before him. If there is a clear indication or strong evidence that he himself wants to send someone forward, this would be possible, for example some people used to be asked to go on a journey or war ahead of the Holy Prophet (SAW).
Respect for Islamic Scholars and Religious Leaders
Some of the scholars have ruled that Muslims should observe the same rule in respect of Islamic scholars and spiritual masters as enjoined by the Quran, because they are the heirs of the Holy Prophet’s. One day the Holy Prophet (SAW) saw Sayyidna Abud-Darda’(RA) & walking in front of Sayyidna Abu Bakr (RA)&,he reprimanded him saying: “you are walking in front of a person who is better than you in this world and in the hereafter”. Then he added : “The Sun did not rise or set on any man better than Abu Bakr (RA) in the world besides the Prophets”. (Ruh-ul-Bayan on the authority of Kashf-ul-Asrar). Therefore, scholars have ruled that teachers and spiritual guides should be treated with similar respect.
3. Tafsir ibn Kathir — Ismail ibn Kathir
O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing.
The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet
In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger, which are respect, honor and esteem. Allah the Exalted and Most Honored said,
O you who believe! Make not (a decision) in advance before Allah and His Messenger
meaning, do not rush in making decisions before him, rather, follow his lead in all matters.
Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him , commented (Make not [a decision] in advance before Allah and His Messenger),
“Do not say anything that contradicts the Qur’an and Sunnah.’’
Qatadah commented,
“We were told that some people used to say, `Revelation should be sent down about such and such matters,’ and, `such and such practices should be rendered allowed.’ Allah the Exalted disliked this attitude.’’
Allah said, and have Taqwa of Allah. meaning, `in what He has ordered you:’ Verily, Allah is Hearing, (your statements), Knowing, (your intentions).
4. Tafhim-ul-Quran — Abul A’la Maududi
O you who have believed, do not go in advance of Allah and His Messenger (1) and fear Allah: Allah is All-Hearing, All-Knowing (2)
(1) This is the foremost and basic demand of the Faith. If the person who regards Allah as his Lord and accepts Allah’s Messenger as his guide and leader. is true in his belief, he can never have the attitude that he should give his own opinion and view precedence over the decision of Allah and His Messenger, or -should adopt an independent opinion in the matters, and pass his own judgments without caring to find out whether Allah and His Messenger have given any guidance in those matters or not, and if they have given it, what it is.
That is why it has been said “O believers, do not go `in advance’ of Allah and His Messenger. “ That is, “Do not go ahead of them, but follow behind: Do not precede them, but be subordinate to them. “ This Command is, in its application and effect, a step further to verse 36 of AI- Ahzab. There it was said: `It does not behoove a believing man and a believing woman that when Allah and His Messenger have given their decision in a matter, they should exercise an Option in that matter of theirs”, and here it is said that the believers should not decide their matters themselves by their own initiative, but should look for guidance in Allah’s Book and His Prophet’s Sunnah concerning those matters.
This Command it not confined only to individual matters of the Muslims but it also applies to their collective affairs. This is in fact the fundamental article of the Islamic Law, which can neither be set aside or ignored by a Muslim government, nor by a Muslim court, nor by a parliament.
A tradition has been reported in Musnad~Ahmad, Abu Da’ud, Tirmidhi and Ibn Majah, with authentic chains of transmitters, saying that when the Holy Prophet was sending Hadrat Mu’adh bin Jabal to the Yaman as a judge, he asked him: “By what will you decide the matters?” He submitted: “By the Book of Allah. “ The Holy Prophet said: “If you do not find the Command concerning a matter in the Book of Allah, what will you turn to?” He replied “To the Sunnah of Allah’s Messenger. “ The Holy Prophet asked “If this also fails you?” He replied: “Then I shall exert and find out a solution by myself. “ Thereupon the Holy Prophet placed his hand on Hadrat Mu’adh’s chest and said: “Thank God Who has helped His Messenger’s deputy to adopt the way that is approved by His Messenger.”
This giving of precedence to the Book of Allah and the Sunnah of His Messenger over one’s own exercise to find out a solution and to turn to them first to obtain guidance is the thing that marks the distinction between a Muslim judge and a non-Muslim judge.
Likewise, in the matter of legislation also there is absolute consensus that the first and foremost source of the law is the Divine Book and after it the Sunnah of the Messenger of Allah. Even the consensus of the entire Ummah cannot go against or remain independent of them, not to speak of the individual Muslims reasoning and endeavor to interpret the law.
(2) That is, “If ever you adopted an attitude of independence as against Allah and His Messenger, or gave priority to your own opinion and view over their Command, you should know that you have to deal with that God Who is hearing whatever you utter and is even aware of your secret intentions. “
5. . Message of the Quran — Muhammad Asad
O YOU who have attained to faith! Do not put yourselves forward (1) in the presence of [what] God and His Apostle [may have ordained], but remain conscious of God: for, verily, God is all- hearing, all-knowing!
I.e., “do not allow your own desires to have precedence”.
6.. Tafsir al-Tustari — Sahl al-Tustari
O you who believe! Do not be forward in the presence of God and His Messenger…
Verily, God, Exalted is He, has instructed His believing servants in propriety (adab). e meaning is: ‘Do not speak before he [the Prophet] speaks’. en 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.
7. Asbab al Nuzul (Circumstances of Revelation) — Al Wahidi
O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah…)
[49:1]. Abu Nasr Ahmad ibn Muhammad ibn Ibrahim informed us> ‘Ubayd Allah ibn Muhammad al- ‘Ukbari> ‘Abd Allah ibn Muhammad al-Baghawi> al-Hasan ibn Muhammad ibn al-Sabah> Hajjaj ibn Muhammad> Ibn Jurayj> Ibn Abi Mulaykah> ‘Abd Allah ibn al-Zubayr
who relate that horsemen from the Banu Tamim went to see the Messenger of Allah, Allah bless him and give him peace, and so Abu Bakr said: “Appoint al-Qa‘qa‘ ibn Ma‘bad as their leader”, ‘Umar, on the other hand, said: “No, appoint al-Aqra‘ ibn Habis as their leader!” Abu Bakr said to ‘Umar: “You just want to oppose me!” ‘Umar said: “I do not want to oppose you”, and they argued to the extent that they raised their voices on each other.
About this incident, these words of Allah, exalted is He, were revealed: (O ye who believe! Be not forward in the presence of Allah and His messenger…) up to His words, glorified is He, (And if they had had patience till thou camest forth unto them, it had been better for them…) [49:5].
This was narrated by Bukhari from al-Hasan ibn Muhammad ibn al-Sabah
8. In the Shade of the Quran — Seyyd Qutb
Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all.
Refining Rough Manners
The surah starts with this first loving address that aims to alert hearts: “Believers’.” It is an address by God to those who believe in Him, touching their hearts by highlighting the bond they have with Him, making them aware that they belong to Him, carry His mark, do His bidding and are His soldiers. They realize that they are in this world for a purpose He wants to accomplish. If He has made faith appealing to them and seem beautiful in their eyes, as part of His favour, it behoves them to stand where He wants them co be, awaiting His orders and judgement. They should be glad to do His bidding in full submission to Him: ‘’Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all.” (Verse 1)
Believers, do not make any suggestion to God or His Messenger, concerning any ofyour affairs or oflife in general. Do not presume to have a say in any matter before God has stated, through His Messenger, what He wants concerning it. Do not attempt to judge any matter unless you first refer to what God and His Messenger say.
Qatadah says: “It has been reported that some people used to say: ‘If there was some revelation concerning such and such,’ or, ‘If it could thus be true.’ God disliked such suggestions.” Al-Awfi says: “They were told not to start speaking in his presence.” Mujahid says: “The verse orders believers not to precipitate what the Prophet might say. They must wait until God made His judgement dear through His Messenger.” Al-Dhahhak says: “Do not make a judgement on any question relating to your faith without waiting for the judgement of God and His Messenger.” Ibn Abbas is reported to have said: “Do not say anything that is not in line with the Qur’an and the Sunnah.”
Thus, we see that it is all a question ofa psychological attitude defining the standards to be observed in relation to God and His Messenger, and the process by which instructions are received and carried out. This is an essential part of how Islamic law is enacted and implemented. It is all based on an essential God-fearing quality and its reinforcement.
This quality stems from the awareness that God hears all and knows all. Furthermore, this all-embracing truth is incorporated into one single, short verse.
The believers applied this standard to their relationship with their Lord and His Messenger. None of them would ever presume to suggest anything to God or His Messenger. None would voice an opinion unless God’s Messenger asked him to do so. None would make a judgement concerning any matter without first referring to what God and His Messenger said about it.
Imam Ahmad, Abu Dawiid, al-Tirmidhi and Ibn Majah relate that the Prophet asked Mu ‘adh when he appointed him Governor of Yemen: “How will you judge?” Mu ‘adh said: “According to God’s book.” The Prophet asked: “What if you do not find in it what you need?” Mu ‘adh answered: “Then according to the Sunnah of God’s Messenger.” Again the Prophet asked: “And if you do not find something relevant in that?” Mu ‘adh replied: “In this case, I will exercise my judgement as best as I can.” The Prophet put his hand on Mu ‘adh’s chest and said: “Praise be to God for guiding the messenger of God’s Messenger to what pleases His Messenger.” After the revelation of this verse, the Prophet might ask his Companions about their day and the places they had been to, but even then, they would hesitate to give an answer other than: “God and His Messenger know best.” They feared that a direct answer might be treated as presumption in the presence of God and His Messenger.
9. The Study Quran -Seyyed Hossein Nasr
Oh you who believe! Advance not before God and His Messenger, and reverence God, Truly God is Hearing. Knowing.
Advance not before God and His Messenger sets the tone for this surah. In the immediate context, it enjoins Muslims to avoid coarse manners in the presence of the Prophet. reminding many of those who had recently joined the Muslim polity that he was more than a tribal leader. Some also interpret it to mean that one should not contradict the Quran or the Sunnah of the Prophet (IK). More broadly. it indicates that people should not follow their own opinions rather than the teachings of the Prophet (Q) or allow personal desires to take precedence over the commands of God and the Prophet, as in a famous hadith of the Prophet. “None of you truly believes until he loves me more than his father. his children, and mankind all together.
10. The Qur’an by Ali Ünal
O you who believe! do not be forward in the Presence of God and His Messenger (1) Keep from disobedience to God in piety and reverence for Him, so that you may deserve His protection. surely God is All-Hearing, All-Knowing.
(1) Whatever God and His Messenger, upon him be peace and blessings, will and decree on a matter, believers must accept and obey it. Believers must always take the Qur’ān and the sunnah as the standard to which they must conform in their thoughts and actions. In addition, they must show utmost respect to God and His Messenger, upon him be peace and blessings.
