Thematic Commentary & Deeper Prologue of Surah al-Hujurat
Shaykh Muhammad al-Ghazali & Sayyid Qutb
A Thematic Commentary of the Quran — Shaykh Muhammad al-Ghazali
One of the established aspects of Muslim social behavior is the deference and respect shown by the younger towards the senior, or elder, members of the community. Complementary to that, younger members are treated with sympathy and kindness. Prophet Muhammad was reported to have said:
He who does not respect our elders or show compassion towards our young ones or does not venerate our learned people, does not belong with us.
The present surah introduces certain aspects of Islamic social eti- quette that enhance and preserve the dignity and probity of Muslim society. These include the appropriate manners which Muslims should adopt in the presence of Prophet Muhammad and other manners to be observed by Muslims towards one another, as well as those recommended in dealing with people from other nations and communities. Regarding the Prophet, the surah says:
Believers, do not behave presumptuously in the presence of God and His Messenger, and fear God, for God hears all and knows all. Believers, do not raise your voice above that of the Prophet and do not speak loudly to him as you would do to one another… (1–2)
Elsewhere in the Qur’an, we read:
“Do not address the Prophet in the same manner you address one another…” (al-Nur: 63).
The Prophet, as God’s spokesman, should have been accorded special deference, approached with humility, and addressed with utmost courtesy. As it was, he received more than his fair share of abuse and insults from his detractors. The surah further emphasizes that showing respect towards the person of Prophet Muhammad would earn one favor and great rewards with God Almighty.
Muslims are urged to verify the truth and accuracy of what they hear; rumor and fabricated reports could cause irreparable damage to the fabric of society. The surah exhorts:
“Believers, if a scoundrel brings you news, examine it carefully, lest you should unwittingly wrong others and then regret your actions” (6).
Islam teaches that Satan is capable of insinuating antipathetic ideas into people’s minds. He is ever eager to fan the flames of discord and would exploit any small disagreements and turn them into huge conflicts. This is the insidious and unseen cause behind many a destructive and divisive confrontation. Within a Muslim commu- nity, any such hostile scheming must be pre-empted and such antagonistic situations must not be allowed to arise. Instead, the com- munity must promote harmony and concord and stand united against those who persist in aggression and threaten the unity and cohesion of Muslim society.
Throughout their history, Muslims have faced wars in which they sustained heavy setbacks and the reason has invariably been their lack of courage to defend the truth and stand up to oppression. The result has been humiliation for Muslims everywhere and yet more daring aggression on the part of their enemies. The surah directs that:
If two parties of believers take up arms against each other, then make peace between them. If either of them commits aggression against the other, then fight the aggressors until they submit to the will of God. Once the aggressors desist, reconcile the two parties with equity and justice, for God loves those who exercise justice. (9)
The weakening of the ties of brotherhood among Muslims is a bad omen and provides non-Muslim enemies with a pretext to interfere and exploit the situation to their advantage. In all cases, Islam shall be the prime loser!
The surah draws our attention to a number of vile aspects of behavior that we must avoid. It is vulgar and foolish to mock or ridicule other people or be condescending towards them. Only God Almighty knows the true worth of every individual. A person’s sta- tus is determined by several factors, some of which are inherited characteristics and others that are attributable to the environment in which he or she grows up. You may deride someone, yet he may prove more worthy and successful than yourself. The surah says:
Believers, let no man mock another man, who may perhaps be better than himself. And let no woman mock another woman, who may perhaps be better than herself… (11)
Islam condemns slandering others or scoffing at them. It denounces snooping, maligned suspicion, backbiting, and defamation. Regrettably, these are widespread in human intercourse, and if people were to avoid these negative traits in their dealings with one another, they would spend half their lives in silence!
Muslims must understand that they have no right to look down upon other people. Muslims have a duty to convey their beliefs and morals judiciously, courteously, and in a spirit of kindness and love. One fears that the failure to spread the word of Islam more widely is largely attributable to a failure in approach and communication. The surah asserts:
People, We have created you from a male and a female, and made you into nations and tribes, that you might come to know one another. The noblest of you in God’s sight are those who are most deeply conscious of Him. (13)
The surah closes with an elaboration of the status of those Arabs who had embraced Islam without adopting its personal and social manners or its laws and regulations. They are an example of those who inherit their belief in Islam in name only and fail to carry it for- ward with conviction. Their hearts are devoid of faith and their actions are useless and meaningless.
It says:
“The Arabs say, ‘We believe.’ Say, ‘You are not believers, and you should rather say, ‘We accept Islam,’ since faith has not settled in your hearts’” (14).
It goes on to explain that they would be judged by their deeds, saying:
“If you obey God and His Messenger, He shall deny you none of the rewards of your labor…” (14).
If they betray Islam or neglect its teachings or turn their backs on it in times of crisis, they cannot profess to be true Muslims. True believers,
“Are those who believe in God and His Messenger and never falter; those who give up their wealth and their souls for the cause of God. It is they who are genuine believers” (15).
Today, there are many Muslims of the former type. They claim allegiance to Islam while they ignore its teachings and disregard its ethics and commands, and fail to support or defend its cause.
In the Shade of the Quran — Sayyid Qutb
The first thing that appears to us when we read this surah is that it lays down, almost independently, a complete sketch of a noble world, free of anything that may be described as unbecoming.
It outlines the principles, concepts and approaches that form the foundation of this world, ensuring first that it comes into being, and then its continuity. This world derives its raison d’etre from God, looks up to God and is fit to be attributed to God. It is a world that combines purity of intention and feeling with a keen sense of propriety in what it says, feels and thinks. It maintains a high standard of morality and good manners in its dealings with God, His Messenger, its own affairs and interaction with others. This sense of morality penetrates into its deepest thoughts and manifests itself in its actions.
At the same time it has laws and regulations that ensure its continuity. These laws and regulations are based on its morality, emanate from it and fit with it. Thus this world benefits from such consistency of deep reality and surface appearance, the compatibility of its laws and feelings, the equilibrium between motives and checks, and the harmony between feelings and actions as it turns to God, appealing to Him.
Hence, the existence and continuity of this noble and pure world are not left either to fine feelings and a sensitive conscience or to law and legislation. Nor are the establishment and maintenance of this world left to either the feelings and efforts of the individual or to the measures and systems of the state. Indeed, both individual and state have to work side by side, so that their efforts and duties complement each other in perfect harmony.
This world observes a certain code of behaviour with God and His Messenger, one that requires that everyone realizes his or her limits in relation to their Lord, and in relation to the Messenger who conveys His message:
“Believers! Do not behave presumptuously in the presence of G0d and His Messenger. Have fear of God· God hears all and knows all.” (Verse 1)
Thus a servant of God does not precipitate His orders or prohibitions; nor does he or she suggest to Him any judgement or ruling. They neither exceed the limits of what God orders or prohibits, nor show that they have a will or an opinion independent from those of their Creator.
This code is motivated by an attitude that combines fearing God with being modest and observing appropriate values in dealing with Him. Believers also observe special values when they address God’s Messenger [peace be upon him]:
“Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God’s Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them. Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would be for their own good Still, God is much for-giving, merciful.” (Verses 2–5)
This noble world sets a well-defined approach for verifying what people may say or do, determining their accuracy before making any judgement. This approach relies on fearing God and putting all matters to God’s Messenger, without precipitating his judgement or suggesting to him what he has neither ordered nor recommended:
“Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God’s Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused {your} faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who fallow the right course. [All this is indeed part of) God’s bounty and favour. God is all-knowing, truly wise.” (Verses 6–8)
This noble world has its own rules and practical measures in sorting out any differences, conflicts and excesses that may occur within it, realizing that unless these are properly dealt with, they may undermine its very structure. Hence, it sets out certain procedures for dealing with them based on three main criteria: (1) that all believers are brethren; (2) that justice and peace must be maintained, and (3) that all believers are God-fearing and their goal is co earn God’s pleasure and mercy.
“If two groups of believers fall to fighting, make peace between them. But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God’s commandment,· and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain Godfearing, so that you may receive [God’s] mercy.” {Verses 9–10)
Moreover, certain moral values apply in shaping the feelings of people in this world towards one another and in their behaviour towards each other.
“Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other} women: it may well be that those [whom they deride] are better than themselves. And neither shall you deface one another, nor insult one another by [opprobrious} epithets. Ill-seeming is a name connoting wickedness [to be used of one} after he has believed. Those who do not repent are indeed wrongdoers.” (Verse 11)
It is a world with healthy feelings, guaranteed rights, where people’s integrity is valued in both their presence and absence. No one is condemned on suspicion. None seeks to publicize another’s shortcomings. People’s safety, security, integrity and freedom are fully respected by all.
“Believers! Avoid suspicion as much as possible, far, some such suspicion is a sin. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God-fearing. God is certainly the One who accepts repentance, and He is merciful.” (Verse 12)
In this noble world a complete concept of mankind’s unity, despite its divergent races and communities, prevails. A single standard of evaluation, free of prejudice and error, applies to all people.
“Mankind! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly. the noblest of you in the sight of God is the one who is most genuinely Godfearing. God is all-knowing, all-aware.” (Verse 13)
Having presented these fundamental concepts that ensures this noble world maintains a high standard of purity, the surah embarks on drawing an outline of the faith by which believers are called upon to establish this world. Indeed, it is by their quality of faith that they are required to rise to the task and see to its fulfilment. This is the quality that distinguishes them from others and motivates them to respond and submit. They are addressed by their quality of having faith, ‘Believers!’ Anyone who is so addressed by God will be so embarrassed not to give the right response. It is an address that makes any duty, hard and demanding as it may be, easy to fulfil. Indeed hearts will be all too eager to listen and respond:
“The Bedouin say: ‘We have attained to faith. ‘ Say [to them}: ‘Believers you are not. Rather say, “”We have submitted ourselves”, for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful.’ True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God’s cause with their possessions and their lives. Those are the ones who are true to their word. Say: Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has fall knowledge of everything.” (Verses 14–16)
Before it closes, the surah shows how great the favour God has bestowed on humanity is. It is the gift of faith with which God favours people according to what He knows of what they deserve.
“They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth. ‘ God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do.” (Verses 17–18)
The second very important thing that appears clearly to us when we read the surah and review the actual events leading to its revelation is the great and unwavering effort, represented by Qur’anic verses and the Prophet’s directives, to establish and educate the first Muslim community. Indeed it is the community that represents that noble world, providing a practical model of it. Thus, it is no longer a mere ideal that lingers in people’s dreams and imaginations.
This community, which existed during a certain period of history, did not come into existence suddenly or by chance. It did not owe its existence to a sudden change in the nature of all things. Instead, it went through a process of natural and slow growth, like a great tree that stretches its roots deep into the earth and spreads its branches wide into the air. It took the necessary time to complete its growth and benefited from steady and consistent effort to ensure that growth. Patient care, penetrating insight, careful motivation, steady encouragement and farsighted strengthening were also provided. Moreover, it needed to go through hard and testing experiences and to learn important lessons from such experiences.
In all this we see the kind of care God took of that community. He in His wisdom chose to fulfil a great trust, thus bringing His will to pass. Yet that community had its own virtues and potentials that only needed to be brought into full play. All this worked together to bring about such remarkable light in human history and to start, in reality, a situation that seems closer to an imaginary world.
