1. There can be several ways of going (forward) ahead of Allah and His prophet. For example to give priority to one’s choice or decision over their (Allah’s and His messenger’s) choice and decision, to opine and act in any matter without caring to ascertain the viewpoint of Shariah, to give preference to the likes and dislikes of others (for instance elders, ulemas or scholars and fuqahas or jurists) over the Divine Book and the Prophet’s traditions. All these actions are against obedience to Allah and His messenger.

2. That is: This thing is totally against piety and righteousness. Therefore, you should never venture to go ahead of Allah and His messenger.

3. Hence keep in mind that HE hears your talks and also knows what comes to your mind.

4. The prophet’s position is very high. Hence he must be respected and honoured to the maximum extent. For being respectful to the prophet it is here instructed that we should keep our voice low, in his presence. Today, though the holy messenger is not present, his sayings do exist. To keep them high and not to raise any other voice against them is the aim and object of this verse.

5. Do not address the holy prophet in a way you are addressing one another. Discipline demands that he must not be addressed. “O Muhammad” but by the words. “O Messenger of Allah.” Also while talking his dignity must be borne in mind.

6. This is a stern warning to those who overlook the honoured position of the holy prophet and commit things which are contrary to respectfulness. An undesirable behaviour toward the holy prophet reveals a serious illness of heart and it is dearth of God-fearing (Taqwa).If this disease is not cured in time, God’s-fear is likely to leave such hearts and when God’s-fear is no more the deeds which are apparently good have no value. A good deed is indeed good only when, there is, behind it, God’s-fear—fear of Allah in view of His Might and an intention of never disobeying Him.The following ayah explains it explicitly.

After the revelation of these ayah the holy companions had lowered their voice to almost an inaudible extent and hence on several occasions the prophet had to ask as to what did one say. Those whose voice was high by nature had become fearful of their deeds’ going vain. Bukhari narrates that after the revelation of this ayah the holy prophet did not see Thabit bin Qais. He sent somebody to inquire about him. When that fellow reached Thabit’s house he saw that Thabit was sitting in gloom with his head bent downward. On asking he replied that his condition was very bad because one who talks loudly in the presence of the holy prophet renders his deeds vain and goes to hell. The holy prophet was informed of this situation. The prophet said: Go and tell Thabit that he will go to Heaven and not to Hell. (Bukhari: Kitabut Tafseer).

7. It is now clear that the real relation of Keeping one’s voice low and of giving respect to the Holy prophet is with God’s-fear in one’s heart. These apparent modes of discipline and respectfulness do affect one’s heart and mind. If God’s-fear is the motive force behind these respectful manners they strengthen God-fearingness.

8. The Bedouin Arabs of the desert who lacked in mannerism, when they were coming to see the holy prophet and not finding him in the Mosque of the Prophet, used to shout for him from out of his residence which consisted of some rooms. This way of calling him was against discipline and respectfulness. It exposed the fact that they had not till then realised the true position of the holy prophet. The position of the prophet is higher than that of the common people. Therefore, he cannot be treated in the usual common way. Crying for some one from out of his house otherwise too, is mannerless. How can it be adopted for calling the holy messenger of Allah? Its undesirability is obvious.

And when it is unwise to cry for him loudly from out of his residence it is sheer folly to cry loudly on his grave so that he may reach for redressal. Of course salat (Prayer for mercy) and Salam (salutation) can be sent to him from every place. But even for that only that way must be adopted which is taught by him.

9. So pray Allah for forgiving your misdeeds and beseech His Mercy.

10. Fasiq (libertine or wicked) is a man who disobeys Allah and who commits great sins (Kabair). It is prohibited to do anything against anybody by relying on the news brought by such person and without making necessary inquiry. The Dawatul Quran 501 S. 49 reason is that it may be a lie and the consequence of anything done on the basis of untruth can only be bad.

This and the following instructions were given at a time when there were people among the new entrants to the Islamic society who had not accepted Islam with full consciousness and whose character was not quite reliable. Moreover it was also likely that they might raise issues on the basis of tribal rivalries which might damage social unity due to their irresponsible talks. In other words these directives were of a precautionary nature and they contained in them guidance for the circumstances which were to follow. As such, the way in which the Sabais spread false news against Caliph Uthman and the way people believed in them and fell in trap was the result of not abiding by these Quranic orders.

These ayah were revealed in these circumstances only. As regards the traditions mentioned in this connection there is much to be said. Mostly the commentators quote, as a background of these ayah, the tradition that the holy prophet had sent Waleed bin Aqabah to the tribe of Bani al Mustalaq for collecting the amount of Zakaat but he became fearful and returned from mid way and reported to the holy prophet: O prophet! Haarith (the tribal head) refused to pay Zakaat and was bent upon killing me. Hearing this the prophet became furious and sent some men to Haarith. But Haarith met them near Madinah, came to the prophet and told him: O prophet of Allah! The man whom you had sent had neither come to me nor have I seen him. Thereupon these Ayah of Surah Hujurat were revealed. And, according to the narration of Ibane Jareer, the people of Bani al Mustalaq had come out to welcome Valeed bin Aqabah but he (the latter) suspected that they had come out to kill him. (See Tafseer Ibne Katheer, Vol:4 P.209).

Firstly there is a lot of distraction in the text of this narration. Secondly, this narration has been quoted by Imam Ahmad etc. from Muhammad bin Saabiq who has been branded ‘Deef’ (weak) by some muhadditheen(recorders of traditions). (Tahzeeb-ut- Tahzeeb, Vol:9, P.175).

Thirdly, in the ‘asnaad’ (proofs) mentioned by Ibne Jareer Tabari we find the name of Moosa bin Ubaidah who has been called ‘Deef’ by Tirmizi, ‘Nasaai and Ali bin al Madini etc. (Tahzeeb; Vol:10,P.356-358).

Fourthly, this narration presents Valeed bin Aqabah as a fasiq, whereas there is no proof of his being a fasiq and how is it possible that the holy prophet may send a fasiq man to collect zakat? Fifthly it also cannot be believed that the holy prophet relied on the talk of a fasiq. In view of these defects in proof and narration, it cannot be accepted.

This ayah also fixes a rule regarding narration that the narration of a fasiq person cannot be accepted without inquiry. Hence muhadditheen have made it a rule that for the acceptance of a narration as true it is necessary that the narrator should be ‘Siqah’ (reliable) and ‘Aadil’ (just). As for the perversion of belief, it is worse than fisq in deeds. Therefore, the narratives of those people who are creating differences in religion and following innovations (Bidaat) cannot be accepted as they are by no means ‘hujjat’ (final proof).The famous Tabei Ibne Seereen has rightly said:

“These narrations are religion therefore you should see from whom you are getting your religion.” (Al Kifaya fi Ilmir Rivayah,162)

And it is a sad truth that a group of commentators have acted with negligence. Consequently “many such narrations entered the books of traditions which (traditions) were narrated by those who indulged in Shi’sm and innovation (Bid’at) and who presented events in false colour and related such things to the holy prophet which could never be true. These narrations have disfigured the Deen (religion) entirely. Hence there can be no leniency in this matter.

11. Let it not be so that you may rely on some false news and take such steps against a group of Muslims and consequently begin to repent when you come to know the truth. Therefore, inquire before you act.

O you who believe! Let not men deride other men, it may be that they are better than they are. Nor let women deride other women, it may be that they are better than they are. nor taunt one another’ nor call one another by hateful nicknames wickedness is a very bad name following Faith. And those who do not repent are the wrongdoers.(Al-Quran)

12. Why should you insist on your opinion when the prophet of Allah is among you for guidance. You cannot perceive those strategies which the holy prophet can see. Hence if the prophet accepts most of your suggestions you will suffer due to their being unwise.

13. These are the internal characteristics of a true believer which make him righteous. Faith becomes sweet for him. It reaches the depths of his heart. He hates disbelief, sinfulness and disobedience. These virtues cannot be found in those persons who enter the group of Muslims for gaining worldly benefits or who have mere nominal relation with Islam.

14. That is: Those who are fortunate to get the aforesaid characteristics of true faith should be thankful to Allah because they got this invaluable wealth only by His Grace and Mercy.

15. This direction too does not mean that two groups of Muslims had then started fighting and that his order was issued for establishing peace between them. No, but, as we have explained under note:10,it was for being cautious to face the forthcoming situations in near future. It contained both advance warning as well as guidance.

16. This ayah contains important instructions regarding internal disputes of the Muslim community and the ways to avoid their fighting. It throws light on several matters :-

First, it is possible that two groups of Muslims can ,as a result of some serious misunderstanding or conspiracy, start fighting. But it will not be correct to term somebody ‘kaafir’ (disbeliever) on this account, because, in this ayah both the fighting groups have been referred to as ‘momins’.

Second, in case of such fighting, it is the duty of other Muslims to make peace between them. They should not do anything which can intensify the conflict.

Third, force may be used against the party which does not refrain from excess and is not prepared for peace. Pressure should be applied on such party until it returns toward Allah’s commandment. And returning toward Allah’s command includes this directive for peace as well as dealing with justice and so also any other command regarding the war.

Fourth, in case the defaulter returns toward Allah’s order the use of force against that party must be stopped and both the parties must be made to join in peace. Fifth, during the fighting between two groups of Muslims other Muslims must not say anything which is inconsistent with justice or which gives an impression of partiality. They must speak justly and ungrudgingly notwithstanding the pleasure or displeasure of others because Allah loves only the just people. These commandments are the guiding principles for Muslims. But the attitude of today’s Muslims is indeed pitiable. Their groups continue to quarrel. Wars are raging between Muslim countries killing thousands and thousands of Muslims. Thus they are repeating the history of Jews whose nation was torn into pieces due to constant wars.

17. Muslims are brothers of one another from the viewpoint of religious relationship. The difference of colour, race or country can create no breach in the universal Islamic brotherhood. They will always remain linked with one another wherever they may live. One’s pain will always be felt by others despite distances of thousands of miles between them. Tradition has also thus emphasised on strengthening this brotherhood :-

“A Muslim is a brother of another Muslim. He will neither oppress him nor leave him to be oppressed by others. Allah fulfils the need of one who fulfills the need of one’s brother. Allah will, on the Day of Judgment, remove the difficulty of one who removes the difficulty of a Muslim. Allah will hide the defect of one on the Day of Judgment who hides the defect of a Muslim.” (Muslim, Kitabul Birr) Moreover it is prohibited to do anything which can damage this brotherhood. Says the tradition:-

“Giving bad name to a Muslim is impiety and killing a Muslim is disbelief.” (Saheehul Bukhari, Kitabul Adab)

“Do not become disbeliever after my departure so as to begin cutting throats of one another.” (Mishkat as narrated by Bukhari & Muslim)