Introduction soorah hujraat.doc

7/23/2019 Introduction soorah hujraat.doc

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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 deleation !eiht year after the Hijrah", many desert tri#es #ean sendinrepresentatives to the $rophet of %llah !sallallahu alaihi wasallam" to present their oath of

alleiance and to accept Islam. &hese representatives were often crude and coarse in theirconversations with the $rophet !sallallahu alaihi wasallam". &hus, %llah revealed oorah al-

Hujurat as a uide to moral #ehaviors and etiquettes to (uslims.

oorah al-Hujurat constitutes a set of moral ideas and eneral code of #ehavior for the(uslims and is therefore the essential foundation of a (uslim community.

VERSE 1

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)* Believers, do not put !yourselves" forward !hasten not to decide" in %llah and His(essener's !sallallahu alaihi wasallam" presence #ut instead fear %llah. +erily, %llah is %ll-

Hearin and %ll-nowin).

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The presence of Allah and His Messenger *ne is in the presence of %llah,when the ur'aan is recited and li/ewise one is in the presence of %llah's (essener

!sallallahu alaihi wasallam" when his Hadeeths are mentioned. &hus, the presence of %llahand His (essener is the ur'aan and the unnah. [I#n atheer vol. 0, p.123]

%nd forwardness in their presence would #e interpretin the ur'aan and the unnah #yother than what has #een tauht #y the (essener of %llah or ivin one's own opinionprecedence over the commands of %llah !ur'aan" and His (essener !sallallahu alaihi

wasallam" !unnah".

A Believers Manhaj (a!" 4hen clear proofs and evidences from the ur'aan andthe unnah are presented to the Believer, he su#mits to them ivin up all his or hers

mista/en concepts. %llah says )&he only sayin of the faithful #elievers, when they arecalled to %llah !His 4ords the ur'aan" and His (essener !sallallahu alaihi wasallam" tojude #etween them, is that they say '4e hear and we o#ey'. &hey are those who will

attain success.) [oorah an-5oor !60" 32]

4hereas, the (anhaj of an innovator is that he ma/es up his own concepts and practicesand then tries to ma/e the reliion comply with his ideas - #y unintentionally ma/in falseinterpretations of the ur'aan and the unnah or claimin them to #e the practices of his

forefathers. He is no #etter then those reardin whom %llah says )&hen do you #elieve ina part of the Boo/ and reject the rest7 &hen what is the recompense of those who do soamon you, e8cept disrace in the life of this world, and on the 9ay of :udement, they

shall #e consined to the most rievous torment. %nd %llah is not unaware of what you do.)[oorah %l-Baqarah !6" 3;]


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VERSE #$

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)* you who Believe< =aise not your voices in the presence of %llah's (essener !sallallahualaihi wasallam" nor spea/ aloud to him in tal/ as you spea/ loud to one another, lest your

deeds may #e rendered fruitless, while you perceive not).

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Revelation- 5arrated %>-?u#ayr !radhi allahu anhu" )4hen a deleation from tri#e of&ameem came to the $rophet !sallallahu alaihi wasallam", %#u Baqr !radhi allahu anhu"suested to the $rophet that al-a'qaa i#n (a'#ad !radhi allahu anhu" #e sent to meet

them and @mar i#n hatta# !radhi allahu anhu" that al-%qra #in ays !radhi allahu anhu" #esent instead. %#u Baqr was irritated #y @mar's counter proposal so he turned to @mar

!radhi allahu anhu" and said )Aou only said that to contradict me) @mar in turn replied thathe did not do it to #e contrary. % quarrel aroused and #oth of them raised their voices to

such a level that the $rophet's voice was drowned out. %llah then revealed the verse )* youwho Believe< =aise not your voices in the presence of %llah's (essener !sallallahu alaihi

wasallam")...

%s e8plained earlier, here too the meanin derived from 'in the presence of %llah's(essener !sallallahu alaihi wasallam"' are the traditions of the $rophet (uhammad

!sallallahu alaihi wasallam". [as e8plained #y I#n %##ass !radhi allahu anhu" !I#n atheer"].%ccordin to the interpretation of I#n %##ass !radhi allahu anhu", this verse indicates thatwhen the unnah of %llah's (essener !sallallahu alaihi wasallam" reaches a (uslim, heshould not reject or nelect it claimin that his forefathers wor/ed out in a different way.

%ure for &isagree'ent and &isunit! a'ong Musli's$&he revelation of this verse helps in reali>in and understandin that the cure for disputes

and disareement amon the (uslims is the adherence to the ur'aan and the unnah. It is

emphasi>ed in details in the verse )%nd if you disaree a#out anythin you should refer itto %llah and His (essener !sallallahu alaihi wasallam", if you #elieve in %llah and the ast

9ay.)[oorah an-5isa !0" 3C]

%fter the death of $rophet (uhammad !sallallahu alaihi wasallam", this verse applies to theur'aan and the unnah as the #asis of all decisions. It is also important that the decision#e accepted completely #y the heart, tonue and the lim#s #ecause %llah says )By %llah,they do not truly #elieve until they ma/e you !* (uhammad !sallallahu alaihi wasallam""the jude in disputes #etween them, without findin within themselves any resistance to


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your decision #ut instead acceptin them completely)[oorah %n-5isaa !0" D3]

Because his !sallallahu alaihi wasallam" speech was divinely uided )5or does he spea/ of!his own" desires. It is only an inspiration that is inspired.) [oorah an-5ajm !31" 1]

%llah then warns that one miht loose all his ood deeds, due to disrespect to the

(essener of %llah !sallallahu alaihi wasallam" or his unnah, without he /nowin it. %lso,the (essener of %llah !sallallahu alaihi wasallam" said )% man may inadvertently spea/ a

word pleasin to %llah #ecause of which $aradise is destined to him, and another mayrec/lessly spea/ a word displeasin to %llah #ecause of which he will #e cast in the Hellfire,further then the distance #etween heaven and the earth.)[aheeh al-Bu/haree v.;, p.166,

no.0;3]

He also said )* you who #elieve< *#ey %llah and o#ey the (essener and ma/e not vainyour deeds.)[oorah (uhammad !0E" 11]

e )earn * Morals

Anger &he (essener of %llah !sallallahu alaihi wasallam" advised the (uslim @mmah toavoid aner and #ad lanuae. He once repeated the command )9o not et anry)thrice.[aheeh Bu/haree v.;, p.;;, no. 21E] and )&he (uslim is the one from whose tonue and

hands the (uslims are safe.) [aheeh al-Bu/haree]

He !sallallahu alaihi wasallam" also said )&he sins of a hypocrite are four and anyone whopossesses one of them possesses a characteristic of 5ifaaq !hypocrisy" until he a#andons it.4hen he is entrusted he #etrays his trust, when he tal/s he lies, when he ma/es a promise

he #rea/s it, and when he quarrels he uses foul !#ad lanuae" words)[aheeh al-Bu/haree v.2 p.16-11, no. 11, (uslim v.2, p.0F, no.222, and %#u 9awood v.1, p.2121,

no.0DE2]

&he ill feelin produced #y aruments may last forever and spoil the (uslim unity. Hence,

Islam has completely prohi#ited this ill #ehavior for (uslims on the tonue of $rophet(uhammad !sallallahu alaihi wasallam", he said )It is not allowed for a (uslim to cut off his

relations with his (uslim #rother for more than three nihts #y turnin away from eachother whenever they meet. %nd the #est of them is the one who reets !alaams" to the

other - first.)[aheeh Bu/haree v.;, pp.D0-D3, no.2FF]

)oud Voices$ =aisin the voice is a sin of #ad character, and Islam has a#andoned such illmanners. %llah recalls the sayin of uqman !alaihi as-salaam" )ower your voice, !myson" for verily, the most detesta#le !hateful" voice is the #rayin of a don/ey.) [oorah

uqmaan !12" 2C]

Gurthermore, %llah's (essener !sallallahu alaihi wasallam" referred the raisin of voices as#ein amon the sins of the ast 9ay and said )+oices will #e raised loud in the masjids

and the tri#es will #e lead #y their most sinful mem#ers)[%t-&irmidhee]

%nd he !sallallahu alaihi wasallam" advised )If you et anry, #e quiet


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)urely, those who lower their voices in the presence of %llah's (essener !sallallahu alaihiwasallam" are the ones whom %llah has tested their hearts for &aqwa !piety". Goriveness

and a reat reward will #e theirs).

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Here, %llah informs the #elievers that if they lower their voices in the presence of %llah's(essener !sallallahu alaihi wasallam", then they will #e considered to have passed the test

of piety, there#y, earnin His foriveness and the reward of paradise.

A Test of Ta,a (-iet!"Gollowin the (essener !sallallahu alaihi wasallam" - %ccordin to the &afseer of I#n %##as

!radhi allahu anhu" in which the presence of %llah's (essener is interpreted as his!sallallahu alaihi wasallam" unnah, then this test can only #e achieved throuh su#missionto %llah's (essener. &hus, if a #eliever has practices and ideas that contradict the unnah

of %llah's (essener !sallallahu alaihi wasallam", then he should lower his voice #ysu#mittin to the truth.

%nd if he does so, then he will have passed the test of piety and proved his #elief in the(essener of %llah, (uhammad !sallallahu alaihi wasallam", #ecause the second half of the

testimony - )(uhammadur =asool-%llah) o#liates the o#edience to $rophet (uhammad!sallallahu alaihi wasallam". %nd %llah says )4hatsoever the (essener ives you ta/e it

and whatsoever he for#ids you refrain from it.)[oorah al-Hashr !3E" E]

&hus, this verse emphasi>es the importance and o#liation of followin the (essener of%llah !sallallahu alaihi wasallam" and ivin his unnah precedence over one's own desires

and ha#its.

%hoice .eteen /ood and evil%nother eneral e8planation of this verse was iven #y @mar I#n hatta# !radhi allahuanhu", when he was as/ed whether a man who never desired evil nor did he do it, was

#etter than one who desired it #ut did not do it. He replied )urely, those who desire sinand do not commit it are the ones whom %llah has tested their hearts for &aqwa.

Goriveness and a reat reward will #e theirs.) [(usnad %hmad]

%lso, the (essener of %llah !sallallahu alaihi wasallam" is reported to have said )4hoeverintends to do a #ad deed and chooses not to do it, will have ood deed recorded for him.)

[aheeh al-Bu/haree v.;, p.16C, no 0C; and aheeh (uslim v.2, p.E3, no 61E]

&hus, this verse also refers to those who are tempted to commit acts of diso#edience andchoose to do the riht. %ll such people have passed the test of &aqwa.

VERSE 0$


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))m)[.7l028AJG#j8kN))urely, most of those who call you out from #ehind the apartments have no sense).

no1 p:8k131 (T> S4 Vo>4 1 i8Aq ;1 r0 f 3HVA'T> .

=evelation- %llah revealed this verse when a roup of Bedouins called out to the (essenerof %llah !sallallahu alaihi wasallam" from #ehind his house, as was their custom amon

themselves, sayin )* (uhammad !sallallahu alaihi wasallam", verily my praise is sweetand my curse is #itter.) &he (essener of %llah !sallallahu alaihi wasallam" replied )*nly

%llah is li/e that.)[(usnad %hmad, &irmidhee]

Manners toards the Musli' leaders and %o''on Musli's$&he act of Bedouins, thouh not intentional, was disrespect to the (essener of %llah!sallallahu alaihi wasallam". However, the approach towards a (uslim leader should #e

respectful and his riht to privacy must #e honored. i/ewise, to all (uslims, if one wants tovisit a (uslim, the Islamic etiquettes instruct him to /noc/ on the door up to three times, if

there is no reply then he should leave. &he (essener of %llah !sallallahu alaihi wasallam"said )If any of you see/s permission !to enter a house" and no permission is ranted, he

should return.) [aheeh al-Bu/haree and aheeh (uslim]

VERSE $

vHqt8u#8s6 (F# $#"!.# 89C q$dw ))x)%nd if they were patient until you came out to them, it would have #een #etter for them

#ut %llah is oft-Gorivin, (ost (erciful).

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In this verse %llah e8plains the correct etiquettes of visitin a (uslim leader, whileemphasi>in on $atience that if the Bedouins had waited patiently until the (essener of

%llah himself came out, then it would have #een #etter for them.

Sa.r (-atience"$$atience holds reat virtues in Islam and %llah has emphasi>ed $atience with reat stress.

He said )J%nd #e patient and preservin for %llah is with those who patiently preserve.)[oorah al-%nfal !;" 0D]

inuistically 'a#r' means detain, refrain and stop. In the Islamic terminoloy, 'a#r' meansto stop oneself from despairin and panic/in. &o stop one's tonue from complainin and

hands from stri/in faces and tearin clothes at times of rief and stress.

$atience can #e of two types, either #y choice or without choice, for e8ample $atiencewithout choice such as patiently #earin illness, cold or heat. $atience #y choice would #erefrainin from that which hari'ah has prohi#ited. $atience #y choice is of hiher virtue

than the patience without choice.

$atience is made a condition of success and prosperity )* you who #elieve< $reserve inpatience and uard your territoryK and fear %llahK that you may prosper.) [oorah al-Imraan

!1" 6FF]


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%llah will reward them with #lessins, mercy and uidance )J#ut ive lad tidins tothose who patiently preserve who say, when afflicted with calamity '&o %llah we #elon and

to Him is our return) &hey are those on whom !descend" #lessins from their ord, and(ercy and they are the ones that receive uidance.)[oorah al-Baqarah !6" 233-E]

%nd )&hose who patiently preserve will truly receive a reward without measure-?umar !1C" 2F]

A Test for Man2ind$%llah says )!It is He" who created death and life to test which of you is #est in deeds.) Healso said )Be sure that 4e will test you with some fear, huner, and loss of wealth, life orthe fruits !of your efforts". o ive lad tidins to the patient ones who say when disaster

stri/es them, 'urely we #elon to %llah and surely to Him we will return)[oorah al-Baqarah !6" 233-D]

%nd )He raised some of you over the other #y varyin deree to test you in what you wereiven.) [ !D" 2D3] However, %llah's test is fair towards His slaves, He said )%llah does not

#urden a soul #eyond his a#ility.)[oorah al-Baqarah !6" 6;D]

(oreover, He promised that )urely, with every difficulty comes ease.)[oorah al-Inshiraah!C0" 3-D]

&hen %llah closes the verse sayin )#ut %llah is *ft-Gorivin, (ost (erciful.) Livin hopeand way to the sinner to repent and as/ foriveness from His ord, since %llah is *ft-

Gorivin and (ost (erciful to his slaves.

VERSE 3$

zL A a )}9 9HE L9 ) ;|E #Nl

GE. #H v% {((J9{HE )* you who #elieve< If an unrihteous person comes to you with information, you shouldverify it or else you miht inflict harm on a people in inorance and then end up rerettin

what you have done).

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sent you with the truth. I did not see him, nor did he come to me, and the only reason Icame #ecause I feared that your reason for not contactin me was due to %llah's

displeasure with us. &hus, %llah revealed this verse confirmin the statement of al-Haarith.

Verification .efore Action$&his verse desinates the rule of verifyin any information received throuh people of less

certainty and dou#tful character. Because instant and impulsive judments miht harm orrieve someone and such unintentional accusations cannot #e erased even with reat

apoloy !sorrow". &hus, reat care must #e ta/en to verify such information.

Based on this rulin scholars have ta/en reat pains in verifyin any reliious information,includin the ahaadeeth, #y means of attestin the chain of narrators, their ood character

and rihteousness. &hus, preservin the authenticity of the unnah.

VERSE 4*5$

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({GDYd8dF#F8N #Fa BE @ R ('#F9q!" W8#j [\]^))zs'G. $#"!sME Fq #$ % (()%nd you should reali>e that %llah's (essener !sallallahu alaihi wasallam" is amonst you.

If he were to o#ey you in many of your affairs, you would #e in difficulty. But %llah hasendeared Meman !faith" to you, #eautified it in your hearts and made ufr !dis#elief", sinand diso#edience hateful to you. &hose are the rihtly uided. % favor and a #lessin from

%llah and %llah is all-nowin, all 4ise).

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E6cellent e6a'ple for Hu'anit!$$rophet (uhammad !sallallahu alaihi wasallam" - &he life of %llah's (essener !sallallahu

alaihi wasallam" is the livin e8ample of the ur'aan, since his speech and actions aredivinely uided )%nd surely there is for you in %llah's (essener an e8cellent e8ample.)

[!11" 62]

%nd with his !sallallahu alaihi wasallam" death the divine revelation ceased whilst

completin the ultimate uide for a successful Islamic life, %llah said )&his 9ay I haveperfected your reliion for you, completed my Gavor upon you and chosen for you Islam asthe reliion.)[oorah al-(aidah !3" 1]

&hus, %llah ordered the #elievers to hold $rophet (uhammad !sallallahu alaihi wasallam" inhih reards and su#mit to his way sayin )%nd whatsoever the (essener ives you ta/e

it and whatsoever he for#ids refrain from it.)[!3C" E]

&hen %llah mentioned the aims and #enefits of adherin to the uidance of (essener


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!sallallahu alaihi wasallam"K that he !sallallahu alaihi wasallam" is divinely uided and more/nowledea#le of %llah and His reliion than the #eliever. (oreover, He e8plains that if the(essener was to follow man's desire then it would result in reat difficulty, as He said in

another verse )Jif the truth had #een in accordance with their desires, verily the heavensand the earth and whosoever is therein would have #een corrupteded with them will have e8perienced the sweetness of faithK he who loves ahuman #ein for %llah's sa/e alone and he who has a reat hatred of returnin to dis#elief!ufr" after %llah has rescued him from it as he has of #ein cast into the fire.)[aheeh al-

Bu/haree and aheeh (uslim]

ove for Gaith and hatred for dis#elief is revealed throuh one's actions the su#mission ando#edience to %llah and His (essener !sallallahu alaihi wasallam". %nd as %llah said)ay!* (uhammad !sallallahu alaihi wasallam" If you love %llah then follow me and %llah will

love you.) [oorah al-Imraan !1" 12]

&his verse e8plains that love for Gaith and hatred for ufr, mentioned in the previous verse,

is a Gavor and Blessin from %llah, the M8alted. %nd He closes the verse with two reat%ttri#utes of %llahK the %ll-nowin and %ll-4ise.

VERSE 7$

'JCE _pq') Hd]|P'HHa E

v8 lB^dvHq B_9BHE `86v%2l|E (EJ'CE!"YJ'G5Ya )))

)%nd if two factions of the #elievers fiht, you should ma/e peace #etween them. But if oneof them continues to do wron to the other, fiht the transressor until they return to %llah's

command. If they then do so, then ma/e a just peace #etween them for verily %llah loves

the just ones).

U40 ~:8E


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&ealing ith Violence and &isputes$%llah, the M8alted has e8plained systematic ways of dealin with violence and disputes

amonst (uslims. &he first step towards settlements should #e to convince #oth the entitiesto ma/e peace and cease the aression without ma/in parties.

econdly, if one entity does not stop fihtin then his opposition must #e aided until hereturns to the command of %llah. &he $rophet !sallallahu alaihi wasallam" emphasi>ed this

issue sayin)Help your #rother whether he is the oppressor or the oppressed.)%Nompanion !radhi allahu anhu" as/ed )* (essener of %llah< Helpin him when he is

oppressed is clear, #ut how can I help him when he is the oppressor7) &he $rophet!sallallahu alaihi wasallam" said )Aou help him #y preventin him from oppression.)

[aheeh al-Bu/haree and aheeh (uslim]

Ginally, when the oppressor su#mits to the law of %llah, then peace should #e made #etweenthem with justice. %llah says )* you who #elieve< tand out firmly for justice, as witnessesto %llah, even thouh it #e aainst yourselves, or your parents, or your /in, #e he rich orpoor. %llah is a #etter protector to #oth !than you". o follow not the desires lest you may

avoid justiceJ)[oorah an-5isa !0" 213]

%nd the (essener of %llah said )&hose who are in their judments just to their families,and just to whatever they overn, will #e in %llah's presence on the 9ay of =esurrection

sittin on podiums of liht on the riht of the &hrone.)[aheeh (uslim]

VERSE 18$

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))))+erily, the #elievers are #rothers so ma/e peace #etween your two #rothers that perhaps

you may receive mercy).

81 :781 C T>i>XV7 4 T> 3XV3XVT>U40 X; 31 p'q84 # 1 ? 6

Isla'ic Brotherhood$%fter orderin just peace amon the #elievers, %llah reveals the #asis of this action -

'Islamic Brotherhood'. %ll (uslims are #rothers and equal in the siht of %llah reardless ofrace, color and their disputes. &he (essener of %llah !sallallahu alaihi wasallam" said )It is

not permitted for a (uslim to #rea/ relations with his (uslim #rother for more than threenihts each turnin away from the other when they meet. %nd the #est of them is he who is

first to #ein reetin the other with alaams.) [aheeh al-Bu/haree and aheeh (uslim]

&he (essener of %llah !sallallahu alaihi wasallam" tauht Brotherhood to the (uslims with

reat emphasis, he said )% (uslim is the #rother of a (uslimK he neither oppresses him nordoes he fail him. 4hoever removes a worldly rief from a #eliever, %llah will remove from

him one of his rieves on the 9ay of :udment. 4hosoever shields a (uslim, %llah willshield him on the 9ay of =esurrection.)[aheeh al-Bu/haree and aheeh (uslim]

)&he #elievers in their mutual love are li/e the human #ody, where the eye is in aony, theentire #ody feels pain, when head aches, all the #ody will suffer.)[aheeh (uslim]

)&he #onds of #rotherhood #etween two (uslims are li/e parts of a house, one part


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strenthenin the other.) [aheeh al-Bu/haree]

Islamic Brotherhood is not just theoretical #ut is practically illustrated from the fundamentalaspects of Islam-

The Salaah (-ra!er"$ %ll (uslims stand shoulder to shoulder while prayin.

9a2aah (Annual %harit!"$ Nharity is hihly encouraed in Islam and made o#liatory forthe wealthy (uslim to ive a portion of their yearly savins to his poor (uslim #rother.

Hajj (-ilgri'age"$ (uslims !men" wear a similar dress of two sheets of cloth indicatinthe equality of Islamic #rotherhood.

VERSE 11$

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)* Believers< $eople should not scorn others for perhaps they may #e #etter than them.

5either should women scorn other women, for they may also #e #etter than them).f) 1 'S 81 . 8uY' 1a 3Xa 3Y1

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T>&his verse introduces certain prohi#itions necessary for the esta#lishment of successfulIslamic ociety. %llah for#ids the #elievers from moc/ery, scornin or loo/in down at

someone - corn is the product of $ride, which is itself prohi#ited in Islam. %nd )Indeed He!%llah" does not love the proud)[oorah an-5ahl 61]

$rophet !sallallahu alaihi wasallam" said )%llah %ll-(ihty said )$ride is (y cloa/, andLlory is (y 4rap, so for he who competes with (e in either of these, I will cast him into the

Gire.)[%#u 9awood and I#n (ajah]

%llah's (essener !sallallahu alaihi wasallam" said )If you were not sinners, I would fearwhat is worse for you $ride, $ride !@j#").

%l-@j# in this Hadeeth implies arroance due to self-praise. It #orders on the slave who is#lessed #y %llah with His %#ility of hidin imperfections and sins. %llah hides his sins and

imperfections from the people and yet he #ehaves in a manner as thouh he is #etter thansome.

%l-@j# may or may not #e apparent, and if manifested outwardly it is called $ride or%rroance. It creeps unto us when ideal discussions ta/e place critici>in the sinner, thouhwe do not name him. It is a way of 'showin your pride without showin it' %nd the

(essener of %llah !sallallahu alaihi wasallam" said )He will not enter $aradise who haseven a spec/ of pride in his heart.)[aheeh (uslim]

%ategories of -ride and their %ure$Mo !the self as distinuished from others" %llah's (essener !sallallahu alaihi wasallam"

said )Indeed, %llah revealed to me Hum#le yourself until none is proud over another and


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none is oppressive over another.) [aheeh (uslim]

Mach additional thin that one #ecomes proud of, #uilds his eo or the contentment of hisself. &his is witnessed in the #ehavior of I#lees. 4hen %llah ordered anels and I#lees to#ow to %dam !alaihi as-salaam". I#lees refused to do so aruin that he was formed fromsmo/eless fire, and thus was #etter than %dam !alaihi as-salaam", who was created from

dust. [!E" 26]

He was too proud to o#ey %llah's command )He said 'I am #etter than him !%dam".)[oorah aad ED]

&he cure of $ride is to remem#er that we are created from a su#stance not worthmentionin )Has there not #een, over man, a period of time when he was nothin worthy

of mention7)[oorah al-Insan !C" 2]

)9id we not create you from a fluid of no value7) [oorah al-(ursalaat !E2" 6F]

&hus, #e mindful of the sayin of %llah's (essener !sallallahu alaihi wasallam" )Jandnone hum#les himself to %llah, #ut %llah raises him.)[aheeh (uslim]

:noledge$et him, who is proud of his /nowlede analy>e the Hadeeth of %llah's (essener !sallallahu

alaihi wasallam". He !sallallahu alaihi wasallam" said)J%nd a person who learned/nowlede and tauht it, and recited the ur'aan, so %llah #rouht this man #efore Him andpointed out His Gavor, which the man reconi>ed. He is as/ed )4hat did you do with it7) Hesays 'I learned /nowlede and I tauht it, and I recited the ur'aan for you.' o He !%llah"says )Aou lie< In fact you learned so that it would #e said of you, 'He is a scholar' and yourecited the ur'aan so that it would #e said of you, 'He is a ari' and it was said.) &hen it

will #e ordered that he #e draed upon his face into the GireJ)[aheeh (uslim]

&eeds$

et him, who is proud of his deeds, /now that deeds are only accepted on the #asis of twoconditions, they #einK

1*Sincerit! (I2hlas"$ &he deed should #e performed for the sa/e of %llah %lone withoutintendin to #e seen or heard #y others nor attainin titles and positions.

6*&eeds should .e according to the guidance of Allah;s Messenger (sallallahualaihi asalla'" and nothing .e!ond this criterion$

&he $rophet !sallallahu alaihi wasallam" said )Indeed, the first of people upon whom thejudment will #e passed on the 9ay of =esurrection is a man who souht martyrdom. 4henhe appears #efore %llah, he is made to reconi>e his Gavors. It is said, 4hat did you do with

it7) He says )I fouht for you until martyrdom.' It is said 'Aou lie< Aou fouht so that it

would #e said )He is #rave, and so it was said.) &hen it will #e ordered that he #e draedupon his face until he is cast into GireJ)[aheeh (uslim]

-ossessions$)Indeed, %llah has purchased from the #elievers, their selves and their wealth for which

there is $aradise for themJ) [oorah at-&aw#ah 222]

He who is proud of his possessions should /now that the Mventual end of all possessions iswith %llah, and he possesses nothin #ut it is a test for him. He should use them sincerely


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for the pleasure of %llah. How often do we find ourselves responsi#le for more than we arecapa#le of maintainin7 In such situations we will certainly #e unjust to somethin. &hus, to

ive each thin its riht one must content himself with few. %llah's (essener !sallallahualaihi wasallam" said )4hoever amon you arises in the mornin feelin a sense of

security, in ood health, havin his food for the day, then he has athered what the worldhas to offer him.)[%#u 9awood and I#n (ajah]

&here was once a camel that the $rophet !sallallahu alaihi wasallam" owned, it wasundefeated in racin. &he (uslims were proud of this camel. *ne day the camel lost a race,

this saddened the (uslims. *n this occasion, the $rophet !sallallahu alaihi wasallam"informed them )Indeed, it is the riht upon %llah that nothin in this life is raised, #ut He

lowers it.)[aheeh al-Bu/haree]

%ain we may quote here the remainder of the Hadeeth mentioned earlierK where on the9ay of =esurrection a man who was #lessed with wealth in his earthly life is as/ed what hedid with it, and he replied )J I nelected no opportunity which Aou would li/e this wealth

to #e spent, #ut I spent it for Aour sa/e.' %llah says )Aou lie< Aou spent it only so that itwould #e said 'He is enerous' and so it was said )&hen it will #e ordered that he #e

draed upon his face until he is cast into Gire.) [aheeh (uslim]

Race< =ota.le )ineage< =ationalis' and -atriotis'$&he (essener of %llah !sallallahu alaihi wasallam" said )Indeed %llah has removed from

you the #lind loyalties of :ahiliyah and the pride for ancestry. Mither #e a pious #eliever, or amisera#le proud. !%ll of" you are children of %dam !alaihi as-salaam" and %dam !alaihi as-

salaam" is from dust. et some men cease to ta/e pride in others who are nothin #ut#urnin coals for the Hell-Gire, it will #e easier for %llah to handle them than a dun-#eetle

drivin his nose into filth.)[%#u 9awood and %hmad]

(oreover, he !sallallahu alaihi wasallam" also said )Jwhoever invites to tri#alism, or aidsin tri#alism and is /illed, he dies the death of jahiliyah !inorant state of man #efore the$rophet !sallallahu alaihi wasallam" J he is not of me and I am not of him.)[aheeh

(uslim and %n-5isaee]

%fter the prohi#ition of corn, %llah e8plains why this act is unwise. He said, the scornedmay #e superior to the scorner, just as %dam !alaihi as-salaam" was superior to I#lees.

&hen %llah specifically warns the women, althouh He had previously used the word 'people'which includes #oth men and women. It is to #rin special attention to the women and in

order to emphasi>e to the men that they should protect their wives and families from#oastin.

VERSE 11$

#FYd. Ug#YdDG!"('' [\] #jb') E H#)))Aou should neither discredit each other nor a#use each other with nic/names. &he worst of

titles is that of 'immorality' after that of 'Belief' and whoever does not repent is truly anoppressor.)[oorah al-Hujurat !0C" 22]


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=ic2na'ing$$artin from 5ic/namin is the second step towards esta#lishin a successful

society. Islamic #rotherhood can never e8ist in an environment, where people's faults areharshly e8posed, as it corrupts the #asis of unity. % (uslim is strictly prohi#ited from

utterin words of curse or names, which involve insult or defamation of another person.Islam for#ids revealin faults e8cept in cases of necessity, li/e court or marriae cases.

&he (essener of %llah !sallallahu alaihi wa-sallam" said )Nursin a (uslim is wic/ednessand fihtin aainst him is dis#elief.)[aheeh al-Bu/haree no DF00, EFED and aheeh

(uslim, no D0] and )&he #eliever is not a person who hurts others with words, or curses orswears or is foul-mouthed.)[%da# al-(ufrad of Imaam Bu/haree] He also said )&he

Believers whose faith is most perfect are those who have the #est character.) [unan %#u9awood !v 1, no 0DD3"]

5ic/namin shows inorance and low moral character therefore )%llah does not loveanyone who is foul-mouthed and o#scene.)[(usnad %hmad !thiqat"] and )+erily, %llah will#e anry with the disustin, foul-mouthed person.)[%t-&a#arane !thiqat"] It is not #efittin

a #eliever, who #elieves in the 9ay of :udment and accounta#ility of actions to commitsuch uly and immoral acts, which decrease one's Memaan. &he (essener of %llah

!sallallahu alaihi wa-sallam" said )9o not hurt the feelins of %llah's servants, do notem#arrass themK do not see/ to e8pose their faults. 4hoever see/s to e8pose the faults of

his (uslim #rother, %llah will e8pose his faults and e8pose him, even if he hides in theinnermost part of his home.) [(usnad %hmad - !=ijaal -as-aheeh"]

%llah pointed out to the seriousness of ver#al a#use sayin )&he worst titles is that of'immorality' after that of 'Belief'.) %nd His (essener !sallallahu alaihi wa-sallam" said )It is

sufficient evil for a man to despise his (uslim #rother.) [aheeh (uslim] *nce, he

!sallallahu alaihi wa-sallam" as/ed his companions, )9o you /now who is the one who isruined7)&hey said )It is the one who has no money or possession.) He !sallallahu alaihiwa-sallam" said )&he one who is ruined amon my @mmah is the one who comes on the9ay of =esurrection with prayer, fastin and ?a/aat to his credit, #ut he had insulted this

one, slandered that one, devoured one's wealth, shed that one's #lood, and #eat that one.o some of his ood deeds will #e iven to this one and some to that one... %nd if his ooddeeds run out #efore all his victims have #een compensated, then some of their sins will #e

ta/en and added to his, then he will #e thrown into the Hell.)[aheeh (uslim]

&herefore,)He who has a riht he has to pay #ac/, whether with reards to honor, oranythin else, let him pay it #ac/ today #efore there will #e neither 9eenar nor 9irham !i.e.

&he 9ay of :udment"K if he has ood wor/, it will #e ta/en from him, what is equal to

injustice !done to the people". If he has no ood deeds, then some of his foe's sins will #eta/en from him, and he !the unjust person" will #e #urdened with them.)[aheeh (uslim

0OD632"]

@nfortunately, today this uly practice of 5ic/namin has #ecome a way of life. ocialatherin, elections, de#ates are filled with personal jo/es and character assassination of

the opposition. 4hereas, Islam strictly prohi#its such evil practices and encouraes coverinthe faults of others and see/in to eliminate them #ecause %llah's (essener !sallallahualaihi wa-sallam" said )Mach of you is the mirror of his #rother, so if he sees any faults in


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him, he should wipe it away from him.) [unan %#u 9awood 1O0CFF] and )4hoever coversthe faults of a (uslim, %llah will cover his faults on the 9ay of =esurrection.)[!aheeh"

unan at-&irmidhee 6O2236]

=ic2na'e or -etna'e>>$et-names are allowed in Islam, as the (essener of %llah!sallallahu alaihi wa-sallam" named his companions !radhi allahu anhum" . Gor instance, he

named %#dur-=ahmaan I#n a/hr, as '%#u Hurayrah' !father of /ittens" #ecause he oftencarried a /itten in his arms and '%#u &ura#' !father of dust" to %lee I#n %#ee &ali# !radhi

allahu anhu", #ecause once he ot dusty while lyin on the round.

Gor#idden pet names are those, which denote #ad meanin or are disli/ed #y the one, whois so named. &he (essener of %llah !sallallahu alaihi wa-sallam" opposed all such

manifestations. *nce %#u 9harr al-Lhifaree !radhi allahu anhu" in a state of aner calledBilaal !radhi allahu anhu" )Aou son of #lac/ women.) &he (essener of %llah !sallallahu

alaihi wa-sallam" anrily turned to him and said )Aou are a man who still has in him!practices of" :ahiliyyah !pre-Islamic period".)[aheeh al-Bu/haree ;OED]

%lso, %a'ishah !radhi allahu anha" reported that when the camel of $rophet's wifeK

afeeyah, #ecame ill, the (essener of %llah !sallallahu alaihi wa-sallam" as/ed his wife?aina# to ive one of her two camels to her. ?aina# anrily replied )hall I ive it to that:ewess7) &he (essener of %llah !sallallahu alaihi wa-sallam" #ecame so anry that he

a#andoned her for more than two months. [%#u 9awood 1O no 03;3"]

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Verse 1#$ )* you who #elieve< %void much suspicion indeed some suspicions are sins.%nd spy not, neither #ac/#ite one another.) [oorah al-Hujurat !0C" 26]

:> T> / ('/ KG 1 81 R8Hq .81 ('/ p (':y . 1>1 81 p9>w 31 3Y1 3X# 81 >1 . UYA1 5q 1 87

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uspicion leads to distrust and lac/ of trust amon the people. It #rea/s down the strenthof #rotherhood. *nce suspicion is eliminated from the minds of people, trust will row.

*therwise people will #e at each other's throat for every slip of tonue and misunderstoodstatement. @mar I#n hatta# !radhi allahu anhu" used to say )If your (uslim #rother

ma/es an am#iuous statement to you, you should only thin/ the #est and you will find aood e8planation for it.) [(uwatta Imaam (aali/ !en. trans" p. 066, no 2ECE]

%lso, private conversation must #e avoided since such a practice is li/ely to ma/e the thirdperson suspicious or at least, feel #ad for #ein e8cluded from the conversation. &he

(essener of %llah !sallallahu alaihi wa-sallam" said )4hen you are three persons sittintoether, then no two of you should hold secret counsel e8cludin the third person until youare with some other people too, for that would rieve him.)[aheeh al-Bu/haree, ; O1F3]

%nother evil #ranch of suspicion is uncontrolled curiosity, which simultaneously leads to thedespised practice of pyin into the private affairs of others. Islam vehemently opposesinvasion of one's privacy and sternly warns aainst it. &he (essener of %llah !sallallahualaihi wa-sallam" said )$art of a man's ood o#servance of Islam is that he leaves alonewhat does not concern him.)[!aheeh" hai/h al-%l#anee in aheeh unan at-&irmidhee,

vol. 6, no 2;;D !at-&irmidhee 0;1C"]

afiyah !a wife of the $rophet !sallallahu alaihi wa-sallam" narrates that once she came tovisit %llah's (essener !sallallahu alaihi wa-sallam" while he was in Iti/aaf !i.e. seclusion in

the mosque durin the last ten days of =amadan". 4hen she ot up to return, %llah's(essener !sallallahu alaihi wa-sallam" ot up with her and accompanied her. 4hen hereached near the ate of the mosque, close to the door !of the house" of @mm alamah

!another wife of the $rophet !sallallahu alaihi wa-sallam", two %nsari men passed #y them,reeted him and then went away. %llah's (essener !sallallahu alaihi wa-sallam" addressedthem sayin, )9on't hurry< !he is my wife".)&hey said, )Llorified #e %llah< * (essener of

%llah !sallallahu alaihi wa-sallam" !Aou are far away from any suspicion",) and his sayinwas hard on them. &he (essener of %llah !sallallahu alaihi wa-sallam" )haytaan

circulates in the mind of a person, as #lood does !in his #ody". I was afraid that haytaan

miht put some !evil" thouhts in your minds.)[aheeh al-Bu/haree, vol 0 no 111]

%#u Hurayrah !radhi allahu anhu" reported the (essener of %llah !sallallahu alaihi wa-sallam" strictly warnin aainst spyin, he !sallallahu alaihi wa-sallam" said )If a man seesyou in a state of undress without your permission and you #linded him #y throwin a stone

in his eye, there would #e no #lame on you.)[aheeh (uslim vol 1 no 31E2] It ismentioned in %daa# al-(ufrad with authentic chain of narrators that a man peeped throuh

a hole into the dwellin place of %llah's (essener !sallallahu alaihi wa-sallam" while he!sallallahu alaihi wa-sallam" was offerin alaat.

&he $rophet !sallallahu alaihi wa-sallam" too/ an arrow from his quiver and pointed towardsthe man's eye !to pierce it with the arrow". &he man withdrew his head and the (essener

of %llah !sallallahu alaihi wa-sallam" )If you had remained I would have pierced your eyewith my arrow.)[!aheeh" %daa# al-(ufrad]

I#n %##as !radhi allahu anhu" reported from the (essener of %llah !sallallahu alaihi wa-sallam" )*ne who eavesdrops on the conversation of others and hears what they would not

li/e him to hear will have molten #rass poured in his ears on the day of :udment.)[!aheeh" #y hai/h al-%l#anee in aheeh al-:amee as-aheer, vol. 6 no DF6;] and

Hudhayfah !radhi allahu anhu" narrated )&he ha#itual eavesdropper will not enter$aradise.) [aheeh al-Bu/haree vol ; no ;6]


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Islamic law rejects evidence o#tained #y spyin. It is reported that @mar I#n hatta# !radhiallahu anhu" entered upon a people drin/in wine. He said )Have I not for#idden you to

drin/ wine and you did that7) &hey said )* %mir !leader" of the #elievers, %llah hasfor#idden you to spy and you spied on us, and %llah for#ade you to enter the houses

without as/in permission, and you did enter without permission.) @mar !radhi allahu anhu"

said )&hese !your sins" in return for my mista/es.) &hen he left and didn't interfere orprevent them. %lso, when al-4aleed I#n @q#ah was #rouht to I#n (as'ood !radhi allahu

anhu" and chared with havin #een found with wine drippin from his #eard. I#n (as'oodsaid )4e have #een for#idden from spyin #ut, if any evidence appears in the open we will

use it.) [unan %#u 9awood, Mn. &rans, vol 1, no 0;E3] &hus, even if Haraam is donesecretly we are not as/ed to spy.

/hee.ah (Bac2.iting"$4hen the (essener of %llah !sallallahu alaihi wa-sallam"was as/ed a#out Lhee#ah, he defined it sayin )JBac/#itin implies your tal/in a#out

your #rother in a manner, which he does not li/e.) It was said to him )4hat is your opiniona#out this that if I actually find in my #rother which I made a mention of7 He said )If !thatfailin" is actually found !in him" what you assert, you have in fact #ac/#itten him, and if

that is not in him it is a slander.) [aheeh (uslim, no D6D3]

Lhee#ah is not only restricted to the tonue, it may #e so that we imitate or mimicsomeone's defect or description. %a'ishah !radhi allahu anha" said )% woman came in our

house. 4hen she left, I moved my hands indicatin that she was short. &he $rophet!sallallahu alaihi wa-sallam" said )Aou have #ac/#itten her.)[%#u 9awood]

*ne, who listens to Lhee#ah is also a sinner unless he opposes it with his tonue or heart#ecause )4hoever witnesses the humiliation of a #eliever and doesn't support him while#ein capa#le of supportin him, %llah will humiliate him #efore all the creatures !on the

day of judment".)[(usnad %hmad]

If possi#le one should, leave the atherin or interrupt and chane the su#ject, this is #ased

on the sayin of %llah )%nd when you !(uhammad !sallallahu alaihi wa-sallam" see thosewho enae in a false conversation a#out *ur +erses !of the ur'aan" #y moc/in at them,stay away from them till they turn to another topic. %nd if haytaan causes you to foret,

then after the remem#rance sit not you in the company of those people who are the?alimun !polytheist and wrondoers, etc.".)[oorah al-%n'am !D" D;]

)4ould one of you li/e to eat the flesh of his dead #rother7 Aou would hate it !so hate

#ac/#itin". %nd fear %llah.)[oorah al-Hujurat !0C" 26]

In this verse, %llah compares Lhee#ah to eatin the flesh of one's dead #rother #ecause itdeals with the violation of honor. %llah's (essener !sallallahu alaihi wa-sallam" com#inedviolatin the honor, property and #lood of a (uslim with violatin the sanctity of the 9ay ofacrifice, he !sallallahu alaihi wa-sallam" said !on the day of acrifice" )Aour #lood, yourwealth and your honor are sacred, as this day of yours, in this month of yours, in this landof yours are sacredJ)[aheeh al-Bu/haree vol 6 no ECE and aheeh (uslim no 6;F1]

Gurthermore, %llah's (essener !sallallahu alaihi wa-sallam" descri#ed the seriousness ofthis nasty sin sayin )&here are seventy-two derees of =i#a !interest", the least of whichis equivalent to committin adultery with one's own mother. &he worst of them is a man'sinsultin his #rother's honor.)[!aheeh" #y hai/h al-%l#anee in ilsilah al-%haadeeth as

aheehah, no 2;E2 !al-%wsat of at-&a#arani"]


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&he $rophet !sallallahu alaihi wa-sallam" clearly warned aainst the reat punishmentswhich may #efall as a result of committin Lhee#ah, he !sallallahu alaihi wa-sallam" said)4hen I was ta/en up to the Heavens, I passed #y people who had copper claws tearin at

their faces and chests. I as/ed '4ho are these, * :i#reel7' He said '&hey are those who atethe flesh of the people, and insulted their honor.').[aheeh #y hai/h %l#anee !aheeh

unan %#u 9awood P 0F;F]

Imam I#n atheer said )Lhee#ah is for#idden #y consensus, and in eneral there is noe8ception to it, e8cept in circumstances where it is necessary to spea/ a#out people, suchas al-:arh-wal-&adil !esta#lishin the status and authenticity of Hadeeth narrators", and al-

5asihah !ivin advice") [&afseer I#n atheer !oorah al-Hujurat"]

Imam al-urtu#i said )Lhee#ah is a major sin and fallin into it necessitates !4aji#"turnin to %llah in repentance from it.) [&afseer al-urtu#i !oorah al-Hujurat"]

?pposing /hee.ah$*pposin Lhee#ah is one of the #est forms of :ihad, #ecause it deals with strivin to control

and correct oneself from evil desires. &he (essener of %llah !sallallahu alaihi wa-sallam"said )&he (ujahid is the one who strives to control his eo !nafs" in o#edience to %llah.)[%hmad ee as-aheehah of hai/h al-%l#anee no 30C] and )&he #est :ihad is that youstrive to control your eo and your desires for the sa/e of %llah.) [al-Hilyah of %#u 5a'im-

see as-aheehah of hai/h al-%l#anee no 20CD]

&he (essener of %llah !sallallahu alaihi wa-sallam" uaranteed $aradise for him, whouards his tonue !from #ac/#itin, lyin, slander, etc." sayin )4hoever ives me suretyto safeuard what is #etween his jaws !i.e. tonue" and what is #etween his les !private

parts", I uarantee for him !entrance into" $aradise.)&herefore, Imam %sh-hafi'ee said )Ifa person wishes to say somethin then he should thin/ #efore he starts tal/in. If there is

ood, then he should spea/, otherwise he should not.)$ermissi#le Lhee#ah

(a" %o'plaint$It is allowed to ma/e Lhee#ah while complainin to a ruler or jude orsee/in a rulin from a scholar. &he evidence of this is the sayin of %a'ishah !radhi allahuanha", she relates that Hind, the mother of (u'awiyah said to %llah's (essener !sallallahu

alaihi wa-sallam" )%#u ufyan !her hus#and" is a miser. %m I allowed to ta/e from hismoney secretly7) &he $rophet !sallallahu alaihi wa-sallam" said to her, )Aou and your sons

may ta/e what is sufficient reasona#ly and fairly.)[aheeh al-Bu/haree 1O21]

(." %onsultations and Evidence$Livin advice particularly in matrimonial and#usiness affairs, as was the case when (u'awiyah and %#u'l-:aham as/ed for the hand of

Gatimah #int ays in marriae, she consulted the $rophet !sallallahu alaihi wa-sallam" a#outthem. He !sallallahu alaihi wa-sallam" told her )%s for %#u'l :aham, he does not drop his

stic/ from his shoulder !indicatin his strictness with his wives" and as for (u'awiyah, he is

poor, and has no money.)[aheeh (uslim vol 6 no 16CE]

(c" Identification of Innovation and the Innovators$ It is permissi#le tomention the sin of the one who commits sins openly, li/e criminals and innovators. )4hen a

man as/ed permission to enter upon the $rophet !sallallahu alaihi wa-sallam". 4hen the$rophet !sallallahu alaihi wa-sallam" saw him, he said )4hat an evil #rother of his tri#e1'a h4 # 1:>78:> %2 / # . 7:R T># 71 8 1 X >9a

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atheer !rahimahullah" says )&his is the wisdom #ehind revealin this verse after theverses, which prevent one from Lhee#ah !#ac/#itin", pyin, 5ic/namin, etc. so that

every#ody miht contemplate that in reards to their lineae, they are all equal.)

%fter e8plainin the wisdom #ehind the division of man/ind into tri#es and roups, the ne8tverse diverts the readers attention to the only factor which can elevate man in the iht of

%llah and that is '&aqwa.' &hose who fear %llah and o#ey Him are far superior to those whoare arroant and diso#edient. %llah says )5ot equal are the #lind and those who see, norare !equal" those who #elieve !in the *neness of %llah" and do rihteous ood deeds, and

those who do evil< ittle do you remem#er.)[ !0F" 3;]

$aradise and eternal #liss #ecomes the riht of those who acquire &aqwa, %llah says )%ndwhosoever #elieves in %llah and performs rihteous ood deeds, He will admit him intoLardens under which rivers flow !$aradise" to dwell therein forever. %llah has indeed

ranted for him an e8cellent provision) [al-&alaaq D322] ufr, arroance and oppression alllead to Hell-Gire reardless of who performs them, %llah says )But those who dis#elieved!in the *neness of %llah !Islamic (onotheism" and denied *ur %yaat !proofs, evidences,verses, lessons, sins, revelations, etc.", they will #e the dwellers of the Gire, to dwelltherein forever. %nd worst indeed is that destination.)[oorah al-&ahaa#un !D0" 2F]

%llah's (essener !sallallahu alaihi wa-sallam" e8posed the insinificance of racism in hishut#ah !sermon" on the 9ay of 'Gath-e-(a//ah' !victory of (a//ah" and cateori>ed

humans into two, on the #asis of rihteousness and &aqwa, he !sallallahu alaihi wa-sallam"said )%llah has dispelled from you the effects of :ahiliyyah !inorance" and the practice of

:ahiliyyah to #oast around with people upon one's lineae. !now" (en are only of twotypes, either rihteous, who have hih ran/s with %llah, or the sinful, who are disraced inthe iht of %llah.)!%nd then he recited the a#ove verse oorah al-Hujurat !0C" 21" [I#n

%#i Hatim] &hus, pride in one's lineae is aainst the teachins of Islam, and %llah's(essener !sallallahu alaihi wa-sallam" discouraed all such practices.

%llah's (essener !sallallahu alaihi wa-sallam" said )%ll of you are the children of %dam

!alaihi as-salaam", and %dam himself was created from clay. =efrain from #oastin uponone's lineae. !*therwise" you will #e lihter than the heap of dust and marine #irds in theiht of %llah.)

It is mentioned in (usnad %hmad that %llah's' (essener !sallallahu alaihi wa-sallam" wasnever pleased #y any person or any thin, e8cept a man with &aqwa. He !sallallahu alaihi

wa-sallam" said )&here is no superiority of an %ra# over a non-%ra#J e8cept due to&aqwa.)[al-ilsilat al-aheeh, !6EFF" (usnad %hmad, I#n %saa/ir and I#n a'd]

&o enforce the effect of #rotherhood in his aha#ah !radhi allahu anhu" !Nompanions of%llah's (essener", he !sallallahu alaihi wa-sallam" would often address them sayin, 'Aa

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sallam" said )%llah does not loo/ at your faces and wealth, rather He consider your heartsand deeds.)%nd he !sallallahu alaihi wa-sallam" said to %#u 9harr )=emem#er< Aou haveno virtue over any #rown or #lac/ !man" But yes< If you increase in &aqwa then you are avirtuous man.) [(usnad %hmad] &hus, Islam ives equal rihts to all, rich and poor, no#le

and ino#le and there is no superiority of anyone over any#ody else in Islam, e8cept interms of &aqwa. %nd this is the #asis of Islamic society.

In this world, there are other thins, which may rant loftiness to a person or a roup ofpeople, li/e wealth, power, lineae, etc. But the true reatness, which counts, is the

reatness in the iht of %llah and its #asis is &aqwa.

%llah then closes the verse with two of His Lreat 5ames, %ll nowin, %ll %ware, whichencourae the #elievers to do rihteous deeds and fear Him, #ecause He /nows and is %ll-

%ware a#out the true nature of man.

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VERSE 10$)&he Bedouins say )4e have #elieved.) ay to them )Aou have not yet #elieve', say

instead, '4e have accepted Islam' for true #elief has not yet entered into your hearts. But ifyou o#ey %llah and His (essener you will not lose any of your !ood" deeds for verily, %llah

is (ost Gorivin, and (ost (erciful.)[oorah al-Hujurat !0C" 20]

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%llah revealed this verse reprimandin a tri#e of Bedouins, who had newly converted to

Islam, for a dishonest action. &hey used to request charity from the people of (a//ah whileclaimin to #e (u'mins !true #elievers" li/e the early (uslims, who fouht and suffered

alon with %llah's (essener !sallallahu alaihi wa-sallam" in (a//ah. But %llah mentions inthis verse that Memaan had not truly esta#lished itself in their hearts, and therefore

revealed to His (essener to warn them sayin, they were only (uslims who had merelyaccepted Islam, and not (umins !true #elievers". &hey would have to wor/ harder to provetheir devotion and faithfulness to Islam, until then they should jude their actions enuinely

and accept it with sincerity.

Isla' and Ee'aan$&his verse e8plains that Islam and Memaan are two distinctentities and Memaan is more e8alted than Islam. Islam and Memaan are two synonyms if

they are mentioned toether, #oth have separate meanins, and when they are mentioned

separate, each means the other. %llah distinuished #etween Memaan and Islam, when headdressed the Bedouins. He, the (ost (erciful, notified that they were (uslims and notun#elievers, #ut they had not completely comprehended the hiher level of Memaan, as isclear from the last part of the verse. )But if you o#ey %llah and His (essener, He will notdecrease anythin in rewards for your deeds. +erily, %llah is oft-Gorivin, (ost (erciful.)

If the Bedouins were hypocrites or un#elievers, they would have not #een rewarded for theiro#edience to %llah and His (essener !sallallahu alaihi wa-sallam". &he case descri#ed hereis that the complete and true Memaan is not yet present in their hearts. However, they are


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not outside of Islam.

&he distinction #etween Islam and Memaan is also manifest from the Hadeeth of :i#reel!alaihi as-salaam", when he as/ed %llah's (essener !sallallahu alaihi wa-sallam", '4hat isIslam7' He !sallallahu alaihi wa-sallam" replied )%l-Islam implies that you testify that thereis no od #ut %llah and that (uhammad is the messener of %llah, and you esta#lish prayer,

pay ?a/aat, o#serve the fast of =amadan, and perform pilrimae to the !House" if you can!#ear the e8pense of" the journey.):i#reel !alaihi as-salaam" further as/ed )Inform me

a#out Memaan !faith".) He !sallallahu alaihi wa-sallam" replied )&hat you affirm your faithin %llah, in His anels, in His Boo/s, in His %postles, in the 9ay of :udment, and you affirm

your faith in the 9ivine 9ecree a#out ood and evil.)

:i#reel !alaihi as-salaam" as/ed )Inform me a#out al-Ihsan !performance of ood deeds".)He !sallallahu alaihi wa-sallam" said )&hat you worship %llah as if you are seein Him, forthouh you don't see Him, He, surely sees you.)[aheeh al-Bu/haree and aheeh (uslim]

&hus, :i#reel !alaihi as-salaam" started with the less e8alted ran/ !Islam" to the hihere8alted position !Memaan" and then to the hihest position !Ihsan". [&afseer I#n atheer]

%lso, in a Hadeeth reported #y Bu/haree and (uslim, aad !radhi allahu anhu" reported

'&he (essener of %llah !sallallahu alaihi wa-sallam" #estowed some ifts upon a roup ofpeople and I was sittin amon them. &he (essener of %llah !sallallahu alaihi wa-sallam"

left out a person and did not ive him anythin.

I thouht that he was the #est of the roup. o I stood up #efore the $rophet !sallallahualaihi wa-sallam" and said '* (essener of %llah< 4hat a#out so and so7 By %llah, I findhim to #e a #eliever.) &he (essener of %llah !sallallahu alaihi wa-sallam" answered )Hemay #e !just" a (uslim.)I /ept quite for a short while #ut then I could not restrain myself

and aain said to him '* (essener of %llah< 4hat a#out so and so7 By %llah, I find him to#e a #eliever.' He said )He may #e !just" a (uslim.)I remained quite and what I /newa#out the man made me spea/ aain '* (essener of %llah< 4hat a#out so and so7 By%llah, I find him to #e a #eliever.' &he (essener of %llah !sallallahu alaihi wa-sallam"

answered )He may #e a (uslim. I often #estow somethin upon a person whereassomeone else is dearer to me than he, #ecause of the fear that he may fall headlon intothe Gire.)&hus, we find %llah's (essener !sallallahu alaihi wa-sallam" differentiatin

#etween a (u'min !true #eliever" and a (uslim.

4hat can #e derived from the a#ove is that for a person to #e called a (umin !#eliever", hemust fulfill the conditions and o#liations of Memaan. If he is lac/in in them, then he does

not deserve to #e called a true #eliever !(umin". But he has not left the fold of Islam.Instead, he has moved from the lofty level of #ein called a '#eliever !(umin"' to the level

of #ein a '(uslim.'

&his point is to #e /ept in mind when one reads %haadeeth li/e )5one of you truly #elievesuntil he loves for his #rother what he loves for himself.)[aheeh al-Bu/haree and aheeh

(uslim] In other words, no one is a true and complete #eliever !meetin all therequirements and necessary components of Memaan" until he loves for his #rother what he

loves for himself.

Morals in Isla'$&his verse also teaches Islamic (orals of avoidin arroance and falsepraise. &he Bedouins claimed true faith while they were only new (uslims who had recently

accepted Islam and it was not appropriate on their part to claim the status of those true#elievers who had struled alon with %llah's (essener !sallallahu alaihi wa-sallam". &he(essener of %llah !sallallahu alaihi wa-sallam" said )He who claims for himself qualities


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which he does not have is not of us. et him prepare his seat in Hell.)[aheeh al-Bu/haree]%llah hates false praise.

Islam encouraes modesty and hum#leness and considers it to #e a necessary element ofMemaan. *n one occasion, %llah's (essener passed #y a man from the %nsar who was

critici>in his #rother of Haya !self respect, modesty". He !sallallahu alaihi wa-sallam" said

to him)eave him alone #ecause Haya is an interal part of Memaan.)[aheeh al-Bu/haree 2O61] %t another occasion he !sallallahu alaihi wa-sallam" said )(odesty andMemaan are companions, when one is ta/en away, the other follows.) [al-Bayhaqee] He!sallallahu alaihi wa-sallam" also e8plained )4hoever is hum#le for %llah's sa/e will #e

honored #y %llah.) [al-Bayhaqee]

Mven e8cessive praise for others, whether it #e in their presence or a#sence is also detestedin Islam #ecause it produces a feelin of pride. %llah's (essener !sallallahu alaihi wa-

sallam" said )4hen you see those who shower too much praise upon others throw dust ontheir faces.)[aheeh (uslim !vol 0, no E201"]

%llah's (essener !sallallahu alaihi wa-sallam", who is the #est and most pious of allman/ind did not li/e this even for himself, when some people said to him )* (essener of

%llah, you are the #est and the son of the #est amon us, and our master and the son ofour master.) He !sallallahu alaihi wa-sallam" addressed him sayin )* people< (a/e yourrequest straihtforward and let not haytaan lure you into sayin the wron thins. I am

only the slave of %llah, and His (essener. I do not li/e you to elevate me a#ove my ran/ inwhich %llah, the M8alted, has praised me.)[(usnad %hmad]

&herefore, e8cessively praisin the (essener of %llah !sallallahu alaihi wa-sallam" isprohi#ited. 4hat we hear today of unrestricted praise for %llah's (essener !sallallahu alaihi

wa-sallam" to the e8tent that he !sallallahu alaihi wa-sallam" is sometimes raised to astatus which fits no one e8cept %llah, the M8alted, is unlawful. &his includes #elievin %llah's(essener !sallallahu alaihi wa-sallam" to #e a#le to answer supplications or fulfill requests

made to him !after his death", etc. &hese attri#utes are unique for %llah, for He alone

answers the supplications and He alone can fulfill needs. %s %llah's (essener !sallallahualaihi wa-sallam" said in the previous Hadeeth, such acts are lure and misuidance from the

haytaan, who is at a constant attempt to lead humans astray.

&his prohi#ition however, does not for#id due praises for someone, it only rejects thee8cessive praise. 4hen %llah's (essener !sallallahu alaihi wa-sallam" was as/ed )4hat isyour opinion a#out one who has done ood deeds and people praised him7) He replied )It

is lad tidins for a #eliever.)[aheeh (uslim !vol 0, no D1;;"]

W #F'%#FH@ $#"!)G q$dw ))m)

VERSE 10$)But if you o#ey %llah and His (essener, you will not lose any of your !ood"

deeds for verily %llah is (ost Gorivin, and (ost (erciful.)[oorah al-Hujurat !0C" 23]

5'% 6' / 81 h789.8E 31 5 1 Q6 # (8 =u6 . #1 no1

%fter warnin them !the Bedouins" for their disli/ed actions, %llah then e8plains to them away to repentance and atonement. %llah says if they rihtfully o#ey %llah and His

(essener !sallallahu alaihi wa-sallam", the reward of their previous ood deed will #eretained. *#edience here implies full su#mission to the orders of %llah and His (essener


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!sallallahu alaihi wa-sallam" mentioned in the ur'aan and the unnah without nelience.%nd this is from the Lreat (ercy of %llah, the M8alted.

#; 8## .'') y9BE #Yd.!"(a{#j [\] ))x

VERSE 13$ )+erily, the #elievers are those who #elieve in %llah and His (essener withouthar#orin any dou#t and they strive with their wealth and person in %llah's $ath. &hese are

the truthful).

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VERSE13* 14$ )ay %re you announcin to %llah a#out your !#elief in the" reliion when%llah already /nows the contents of the Heavens and the Marth7 %nd %llah /nows well allthins. &hey consider their acceptance of Islam as a favor to you. ay '9o not ma/e your

Islam a favor to me. Instead it is %llah, who has done you a favor #y uidin you toMemaan, if you are earnest).

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I#n %##as !radhi allahu anhu" reported that when Banu %sad came to the $rophet!sallallahu alaihi wa-sallam" and said '* (essener of %llah !sallallahu alaihi wa-sallam"

Documents

Introduction soorah hujraat.doc