Surah Hujurat Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202513756 words68.8 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Hujurat

1. Aʿrāb (الْأَعْرَاب) – The Bedouins

Linguistic Root & Etymology

The root is ʿ-R-B (ع-ر-ب), which relates to the Arabs. Aʿrāb specifically refers to the nomadic Arabs of the desert, often distinguished from the settled Arabs of the towns and cities.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:14), a group of Bedouins come to the Prophet and declare, “We have believed (āmannā).” God corrects them, telling the Prophet to reply, “You have not [yet] believed; but say, ‘We have submitted (aslamnā).'” The commentators explain that this was a specific delegation of Bedouins whose faith was new, superficial, and motivated by a desire for the security and spoils of the Muslim community. Their declaration of “faith” was premature. God clarifies that while their outward submission (Islam) is accepted, true, deeply-rooted faith (Iman) had not yet entered their hearts. They are being taught the difference between outward conformity and inner conviction.

Thematic Context

This connects to the surah’s theme of the distinction between the outward and inward dimensions of faith. The surah is a call for a faith that is not just a verbal claim but is manifested in proper etiquette, sincere belief, and righteous action. The story of the Bedouins is a case study that illustrates the difference between Islam (the submission of the body) and Iman (the conviction of the heart), with the latter being a deeper and more praiseworthy station.

Modern & Comparative Lens

The distinction between outward religious affiliation and genuine inner faith is a universal theme in theology and the psychology of religion. This verse is a powerful statement on this. In a modern context, it is a reminder that identifying with a religious group is not the same as possessing a deep, transformative faith. It challenges a nominal or cultural affiliation with religion and calls for a more profound, heartfelt conviction.

Practical Reflection & Application

This verse encourages us to engage in sincere self-reflection. Is our faith a deeply rooted conviction of the heart, or is it merely a cultural identity or a set of outward practices? The practical application is to constantly work on nurturing our Iman, by seeking knowledge, reflecting on the signs of God, and performing acts of worship with presence of heart, so that we can move beyond mere submission to true, heartfelt belief.

2. Akramakum ʿinda Allāh atqākum (أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ) – The most noble of you in the sight of Allah is the most righteous of you

Linguistic Root & Etymology

Akramakum is “the most noble of you.” ʿInda Allāh is “with/in the sight of Allah.” Atqākum is “the most righteous/God-conscious of you” (from the root W-Q-Y (و-ق-ي), meaning to protect oneself).

Classical Exegesis (Tafsir)

This is the powerful climax of the verse on human diversity in Surah Al-Hujurat (49:13). After stating that all of humanity has been created from a single pair and made into nations and tribes, this verse provides the only true criterion for honor. The commentators explain that this is a revolutionary and definitive statement that demolishes all the false standards of the “time of ignorance” (jāhiliyyah), such as lineage, wealth, race, and nationality. In the divine scale, the only thing that makes one person more “noble” (akram) than another is their level of God-consciousness (taqwā).

Thematic Context

This is the culminating statement of the surah’s theme of building a just and unified community. The surah has prohibited all the diseases that tear communities apart—mockery, defamation, suspicion, backbiting—which are all rooted in a false sense of superiority. This verse provides the ultimate cure: a radical redefinition of human worth that makes all believers equal in their humanity and differentiated only by their relationship with God.

Modern & Comparative Lens

This verse is one of the most powerful and explicit statements against racism and tribalism in any religious scripture. It is the Islamic charter for the equality of all humankind. It provides a transcendent basis for human dignity, which is not dependent on any physical or social characteristic. This principle resonates powerfully with the modern ideals of universal human rights and the rejection of all forms of racial or ethnic discrimination.

Practical Reflection & Application

This verse should be the foundation of our social interactions. The practical application is to consciously remove from our hearts any trace of prejudice based on race, nationality, wealth, or social status. We should strive to honor people based on their piety and good character, not their worldly standing. It is a call to see all of humanity through God’s eyes, where the “most noble” are the “most righteous.”

3. Alqāb (الْأَلْقَاب) – Nicknames

Linguistic Root & Etymology

Al-Alqāb is the plural of laqab (root: L-Q-B (ل-ق-ب)), which means a nickname or an epithet.

Classical Exegesis (Tafsir)

In the list of social prohibitions in Surah Al-Hujurat (49:11), the verse says, “…and do not insult one another and do not call each other by [offensive] nicknames (lā tanābazū bi-l-alqāb).” The commentators explain that this is a prohibition against the pre-Islamic practice of giving people hurtful or derogatory nicknames that they disliked. The verse then declares, “Wretched is the name of defiant disobedience after [one has professed] faith.” This means that reverting to this sinful practice of name-calling after one has entered the community of faith is a wretched and evil thing to do.

Thematic Context

This connects to the surah’s central theme of establishing a community based on mutual respect. Words are powerful, and this verse highlights the importance of using them to build up, not to tear down. The prohibition against offensive nicknames is a key part of the code of conduct designed to protect the honor and dignity of every individual in the community and to foster an atmosphere of love and respect.

Modern & Comparative Lens

This is a timeless ethical principle. The modern phenomenon of cyberbullying is a powerful and destructive manifestation of what this verse prohibits. The use of derogatory labels and offensive nicknames to dehumanize others is a tool of verbal violence. The verse is a powerful call for a civil and respectful discourse, both in person and online. It establishes the principle that a person’s name and honor are sacred.

Practical Reflection & Application

This verse is a direct command to guard our tongues. The practical application is to make a conscious effort to never call anyone by a name they dislike or that is intended to be hurtful. We should always address people with the names and titles that are most beloved to them. This simple act of verbal kindness is a profound expression of our faith and a key to building a healthy and loving community.

4. Amr Allāh (أَمْرِ اللَّهِ) – The Command of Allah

Linguistic Root & Etymology

Amr means command, affair, or decree. Allāh is the name of God.

Classical Exegesis (Tafsir)

In the verse on conflict resolution in Surah Al-Hujurat (49:9), this is the standard to which a transgressing party must return. “…then fight against the one that oppresses until it returns to the command of Allah (tafīʾa ilā amri llāh).” The commentators explain that the “command of Allah” is the divine ruling of justice as laid down in the Qur’an and the Sunnah. The goal of the intervention is not to defeat or to punish the transgressing group, but to bring them back into compliance with the just and impartial ruling of God’s law.

Thematic Context

This connects to the theme of the ultimate authority of the divine command. The surah is a call to make God and His Messenger the ultimate arbiters in all affairs. In the case of a conflict within the community, the final reference point is not the desire of either party, but the “command of Allah.” The goal of any mediation or intervention is to bring both parties back to a state of submission to this higher authority.

Modern & Comparative Lens

This verse provides a profound principle for conflict resolution. It establishes the concept of a “higher law” or a “constitution” as the basis for resolving disputes. The goal is not a victory for one side, but a victory for the principle of justice itself. It is a call for a community to be governed by the rule of law (in this case, the divine law), not by the rule of the powerful.

Practical Reflection & Application

This verse gives us a clear and just methodology for mediating disputes in our own lives. When we are trying to resolve a conflict between family members, friends, or community members, our goal should not be to simply broker a compromise, but to bring both parties back to the “command of Allah.” This means reminding them of the Islamic principles of justice, forgiveness, and fairness, and encouraging them to submit their own egos to the higher authority of what is right.

5. Aslamnā (أَسْلَمْنَا) – We have submitted

Linguistic Root & Etymology

The root is S-L-M (س-ل-م). The verb aslama means to submit, to surrender, or to enter a state of peace. Aslamnā is the first-person plural: “We have submitted.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:14), this is the word that God tells the Bedouins to use instead of “we have believed.” “But say, ‘We have submitted (aslamnā),’ for faith has not yet entered your hearts.” The commentators explain that this verse makes a crucial distinction between the outward act of submission (Islam) and the inner state of conviction (Iman). “Islam” is the first step: the verbal declaration of faith and the submission to the outward practices of the religion. It is a necessary and accepted entry point, but it is not the final station. The deeper level is Iman, which is a firm and sincere belief that is rooted in the heart.

Thematic Context

This is a central theme of the surah: the call for a faith that is deep and sincere, not superficial. The surah is a training manual for moving from the outer to the inner. The story of the Bedouins is a gentle but clear educational moment. They are not rejected, but their understanding is corrected. The theme is that the journey of faith is one of progression, from the submission of the limbs to the conviction of the heart.

Modern & Comparative Lens

The distinction between the external (exoteric) and internal (esoteric) dimensions of religion is a key concept in many spiritual traditions. This verse is a foundational text for this distinction in Islam. It has been central to the development of Islamic theology and Sufism, which have extensively explored the different stations of Islam, Iman, and the higher station of Ihsan (excellence).

Practical Reflection & Application

This verse encourages us to be humble about our spiritual state and to always strive for a deeper level of faith. We can all say “aslamnā,” but we must constantly work to ensure that our faith truly “enters our hearts.” The practical application is to not be content with the outward performance of rituals, but to strive to perform them with a presence of heart and a deep conviction that transforms them from mere actions into a true expression of Iman.

6. Baʿḍ al-ẓann ithmun (بَعْضَ الظَّنِّ إِثْمٌ) – Some assumption is a sin

Linguistic Root & Etymology

Baʿḍ means “some.” Al-Ẓann (root: Ẓ-N-N (ظ-н-н)) means assumption, suspicion, or conjecture. Ithmun (root: A-TH-M (أ-ث-م)) means a sin or a wrong.

Classical Exegesis (Tafsir)

In the verse on social ethics in Surah Al-Hujurat (49:12), the believers are commanded, “O you who have believed, avoid much assumption, for indeed, some assumption is a sin.” The commentators explain that this is a command to maintain a baseline of good thoughts (ḥusn al-ẓann) about one’s fellow believers. While not all assumptions are sinful, “much” of it is, especially negative suspicion that is not based on any clear evidence. This is a sin because it poisons the heart, violates the honor of another Muslim, and can lead to the further sins of spying and backbiting.

Thematic Context

This is a key part of the surah’s theme of building a healthy and cohesive community. A society built on suspicion and negative assumptions is a society that will be torn apart by mistrust. This verse seeks to purify the internal thought processes of the believers, not just their external actions. It is a call to give others the benefit of the doubt and to protect the social fabric from the cancer of suspicion.

Modern & Comparative Lens

The principle of “presumed innocence” is a cornerstone of modern legal systems. This verse applies a similar principle to our daily social interactions. It calls for a “presumption of goodwill.” In an age of social media, where it is easy to jump to negative conclusions about others based on snippets of information, this verse is a powerful and relevant call for a more charitable and less suspicious mindset. It is a command to guard our thoughts, not just our words and deeds.

Practical Reflection & Application

This verse provides a clear and practical guide for our inner life. The practical application is to be vigilant against the whispers of negative suspicion in our hearts. When a negative thought about another believer comes to mind, we should challenge it and ask ourselves, “What is the evidence for this?” We should actively try to find excuses for others and to maintain a good opinion of them, knowing that indulging in baseless suspicion is a sin that harms our own souls and the health of our community.

7. Baghat (بَغَتْ) – It has transgressed

Linguistic Root & Etymology

The root is B-GH-Y (ب-غ-ي), which means to transgress or to act with injustice and oppression.

Classical Exegesis (Tafsir)

In the verse on resolving conflict between two parties of believers in Surah Al-Hujurat (49:9), this is the key term that determines the next course of action. “And if one of them transgresses (baghat) against the other, then fight against the one that transgresses until it returns to the command of Allah.” The commentators explain that if one of the two fighting groups refuses to accept a just mediation and persists in its aggression and injustice, then the wider community has a responsibility to intervene forcefully to stop the transgression. The goal of this intervention is not to punish, but to bring the aggressor back to the path of justice.

Thematic Context

This is a central part of the surah’s theme of the community as a body that is responsible for its own well-being. It is a command for collective security and the enforcement of justice. The surah provides a clear, step-by-step methodology for conflict resolution: first, mediation (aṣliḥū); then, if that fails due to the transgression of one party, a forceful intervention to stop the injustice. This establishes a just and orderly framework for dealing with internal conflict.

Modern & Comparative Lens

This verse is a foundational text in Islamic law for the concept of “just intervention” or “police action.” It provides a clear scriptural basis for the state’s responsibility to use force to quell internal rebellion or to stop a group that is acting with injustice against another. It is a rejection of anarchy and a call for an ordered society where transgression is actively opposed by the collective.

Practical Reflection & Application

This verse teaches us that we have a collective responsibility to stand for justice and to oppose transgression in our communities. We cannot be passive bystanders when we see one group oppressing another. The practical application is to support efforts that seek to mediate conflicts justly, and to be willing to stand firmly and collectively against any party that refuses to accept justice and persists in its aggression. It is a call to be active agents of justice, not passive observers of conflict.

8. Biʾsa al-ismu al-fusūq (بِئْسَ الِاسْمُ الْفُسُوقُ) – Wretched is the name of defiant disobedience

Linguistic Root & Etymology

Biʾsa is “wretched is.” Al-Ism is “the name.” Al-Fusūq is defiant disobedience.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:11), this is the divine commentary on the act of calling others by offensive nicknames. “Wretched is the name of defiant disobedience after [one has professed] faith.” The commentators explain the profound meaning of this. To be called a “fāsiq” (a defiant sinner) is a wretched label for a believer to earn. The verse is saying that the very act of engaging in sinful name-calling makes one worthy of the “name” or the label of being a sinner. To revert to such a pre-Islamic, sinful practice after having been blessed with faith is a truly wretched exchange.

Thematic Context

This connects to the theme of the high moral standards of the community of faith. The surah is a call to leave behind the ignorant and corrupt practices of the past. This verse is a powerful psychological deterrent. It is telling the believers that if they engage in this sin, they are essentially branding themselves with the “wretched name” of a sinner, a label that should be completely alien to the identity of a believer.

Modern & Comparative Lens

This is a sophisticated statement about identity and action. It suggests that our actions define our “name” or our character. To engage in sinful behavior is to acquire the “name” of a sinner. This is a powerful call to live with integrity, to ensure that our actions are in harmony with the noble “name” we have been given as “believers.” It is a warning against the cognitive dissonance of being a believer in name but a sinner in practice.

Practical Reflection & Application

This verse is a powerful motivation to protect our identity as believers. The practical application is to be extremely vigilant about our speech and our actions, and to avoid any behavior that would tarnish our “name” as Muslims. We should strive to be people whose actions bring honor to the name of faith, and we should hate the idea of being labeled a “sinner” because of our own heedless actions.

9. Fāsiq (فَاسِق) – A defiantly disobedient person

Linguistic Root & Etymology

The root is F-S-Q (ف-س-ق), meaning to go out from or to deviate. A fāsiq is one who has “gone out” of the bounds of obedience. It implies a conscious and defiant transgression, not a simple mistake.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:6), this is the term used to describe an unreliable source of information. “O you who have believed, if there comes to you a defiantly disobedient person (fāsiq) with information, investigate.” The commentators explain that a “fāsiq” is someone who is known for their disobedience to God and their lack of moral integrity. Because their character is corrupt, their testimony cannot be accepted at face value. A community that acts on unverified information from such a source is in danger of harming innocent people out of ignorance.

Thematic Context

This is a foundational verse for the surah’s theme of building a just and well-ordered society. It establishes a critical principle of epistemology and justice: the importance of verifying information, especially when it comes from an unreliable source. This principle is a cornerstone for preventing the spread of rumors, slander, and social discord, which are diseases that the surah seeks to cure.

Modern & Comparative Lens

This verse is remarkably relevant in the modern “information age.” It can be seen as the Qur’anic basis for the principles of journalistic ethics and media literacy. The command to “investigate” (fatabayyanū) the news brought by a “fāsiq” (an unreliable or corrupt source) is the perfect antidote to the modern plague of “fake news” and disinformation. It is a call for a critical and responsible consumption of information.

Practical Reflection & Application

This verse is a direct and practical command for our daily lives. The practical application is to be critical thinkers and to not immediately believe and spread every piece of news or gossip we hear, especially on social media. We must consider the source. Is the source known for its integrity and truthfulness, or is it a “fāsiq“? We have a religious and ethical duty to verify information before we share it, to avoid causing harm and spreading falsehood.

10. Fatabayyanū (فَتَبَيَّنُوا) – So investigate

Linguistic Root & Etymology

The root is B-Y-N (ب-ي-ن), which means to be clear or distinct. The command fatabayyanū (Form V) means to seek clarity, to verify, or to investigate a matter until it becomes clear.

Classical Exegesis (Tafsir)

This is the central command in the verse about receiving news from an unreliable source in Surah Al-Hujurat (49:6). “O you who have believed, if there comes to you a defiantly disobedient person with information, then investigate (fatabayyanū).” The commentators explain that this is an obligation upon the community. Before acting on any potentially consequential piece of information, especially if the source is questionable, a process of due diligence and verification must be undertaken. This is to ensure that the community’s actions are based on certainty, not on rumor, and to prevent the great injustice of harming an innocent people.

Thematic Context

This connects to the surah’s theme of justice and the establishment of a sound society. A just society cannot be built on a foundation of rumors and unverified accusations. The command to “investigate” is a cornerstone of the Islamic legal and social system. It is the practical mechanism for preventing the social diseases of slander and suspicion that the surah later warns against. It is a command to base our collective life on truth and clarity.

Modern & Comparative Lens

The principle of “tabayyun” (investigation/verification) is the foundation of the scientific method, of journalistic ethics, and of any system of rational inquiry. This verse establishes this as a core religious and ethical duty. In the current age of rampant misinformation and “post-truth” narratives, this Qur’anic command is more relevant and necessary than ever before. It is a divine call for a culture of fact-checking and critical thinking.

Practical Reflection & Application

This verse is a direct command that has a profound practical application in our daily digital lives. Before we share an article, a meme, or a piece of news on social media, we must stop and “investigate.” Is this from a reliable source? Is it true? What are the potential consequences of spreading it? By applying this simple principle of tabayyun, we can transform ourselves from being agents of misinformation into responsible and ethical digital citizens.

11. Fawqa ṣawt al-nabī (فَوْقَ صَوْتِ النَّبِيِّ) – Above the voice of the Prophet

Linguistic Root & Etymology

Fawqa means “above.” Ṣawt means “voice.” Al-Nabī means “the Prophet.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:2), this is the first of two prohibitions regarding speech in the presence of the Prophet. “O you who have believed, do not raise your voices above the voice of the Prophet.” The commentators explain that this is a command of the highest etiquette (adab). The believers should not speak louder than the Prophet, as this is a sign of disrespect. This physical act of lowering one’s voice is a reflection of the inner state of humility and reverence that is due to the Messenger of God.

Thematic Context

This connects to the surah’s central theme of the proper etiquette with God and His Messenger. The surah begins by establishing the supreme authority of God and His Prophet, and these verses provide the practical manifestation of that belief in our very manner of speaking. The theme is that true faith is not just a belief in the heart; it is a comprehensive state of being that is reflected in one’s tone of voice, one’s words, and one’s actions.

Modern & Comparative Lens

The principle of showing respect to a teacher, a leader, or an elder by not speaking over them or shouting them down is a universal sign of good manners and civility. This verse gives this universal etiquette a profound spiritual significance. The consequence for violating this etiquette is not just a social faux pas, but the potential nullification of one’s good deeds, which shows the immense gravity of disrespecting the station of prophethood.

Practical Reflection & Application

While we are no longer in the physical presence of the Prophet, this verse has a lasting practical application. When we are studying his teachings (the Sunnah), we should do so with the utmost reverence. We should never “raise our own opinions” above the clear guidance of the Prophet. The practical application is to cultivate a deep and abiding respect for the Prophet’s authority in our lives, and to let that reverence be reflected in the way we speak about him and his teachings.

12. Ḥabbaba ilaykum al-īmān (حَبَّبَ إِلَيْكُمُ الْإِيمَانَ) – He has endeared to you the faith

Linguistic Root & Etymology

Ḥabbaba (root: Ḥ-B-B (ح-ب-ب)) is a verb meaning to make something beloved or to endear something to someone. Ilaykum means “to you.” Al-Īmān is “the faith.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:7), this is described as a direct act of divine grace upon the believers. “…but Allah has endeared the faith to you and has made it beautiful in your hearts.” The commentators explain that faith is not just a matter of intellectual conviction; it is also a matter of the heart’s affection. This verse reveals that the love for faith is a gift from God. He does not just command us to believe; out of His grace, He makes belief itself a source of love and beauty for the sincere heart.

Thematic Context

This connects to the theme of faith as a divine gift. The surah contrasts the state of the believers with the hypocrites. This verse shows that the beautiful inner state of the believers is not entirely their own doing. It is a result of a divine act of “endearment” and “beautification.” The theme is one of gratitude; the believer should recognize that even their love for faith is a blessing for which they must be thankful.

Modern & Comparative Lens

This is a profound statement on the affective and aesthetic dimensions of faith. It suggests that true faith is not a dry, joyless affair, but is something that is experienced as “beloved” and “beautiful.” This resonates with the universal human experience of finding beauty and joy in the sacred. The verse provides a theological basis for the role of beauty (jamāl) in the spiritual life.

Practical Reflection & Application

This verse is a reminder that the love of faith is a gift that we should treasure and pray for. The practical application is to ask God to “endear faith to us and to make it beautiful in our hearts.” We should also engage in the actions that nurture this love, such as reflecting on the beauty of God’s creation, reading the Qur’an with an appreciative heart, and keeping the company of righteous people who reflect the beauty of faith in their own character.

13. Al-Ḥujurāt (الْحُجُرَات) – The Private Chambers

Linguistic Root & Etymology

The root is Ḥ-J-R (ح-ج-ر), which means to prevent or to make something inaccessible. A ḥujrah is a room or a private chamber. Al-Ḥujurāt is the plural.

Classical Exegesis (Tafsir)

This word gives the surah its name and refers to the private apartments of the Prophet’s wives, which were adjacent to the mosque in Medina. The surah condemns the rude behavior of some Bedouins who would stand outside these chambers and shout for the Prophet to come out (49:4). “Indeed, those who call you, [O Muhammad], from behind the private chambers – most of them do not use reason.” The commentators explain that this was a violation of the Prophet’s privacy and a sign of their coarse, disrespectful manners.

Thematic Context

This connects to the central theme of adab (etiquette) with the Prophet. The surah establishes that the Prophet’s person, his voice, and even his private chambers are to be treated with a special reverence. The theme is that a believer’s faith must be translated into a refined and respectful character. The “ḥujurāt” become a symbol of the sacred boundary between the public and private life of the Prophet, a boundary that must be respected.

Modern & Comparative Lens

The concept of respecting a person’s privacy and their home is a universal principle of civility. This verse gives this principle a specific and heightened religious significance when it comes to a spiritual leader. It is a powerful lesson on the importance of respecting the boundaries of others and the need for a refined and considerate approach in one’s interactions. It is a direct condemnation of boorish and entitled behavior.

Practical Reflection & Application

This verse teaches us a powerful lesson in good manners and respect for privacy. The practical application is to be mindful and considerate when we seek the attention of others, especially our elders, scholars, or leaders. We should not “shout” for them from outside their private spaces (whether a physical home or a digital inbox). We should approach them with patience and respect for their time and their privacy. This is a key aspect of good Islamic character.

14. Ikhwah (إِخْوَةٌ) – Brothers

Linguistic Root & Etymology

The root is A-KH-W (أ-خ-و). Ikhwah is the plural of akh, meaning brother.

Classical Exegesis (Tafsir)

In a definitive and powerful statement in Surah Al-Hujurat (49:10), the surah declares, “The believers are but brothers (ikhwah), so make reconciliation between your brothers.” The commentators explain that this is not a mere metaphor. The bond of faith (īmān) establishes a real and profound brotherhood that, in some aspects, even supersedes the bond of blood. This brotherhood comes with a set of mutual rights and responsibilities, the most immediate of which, as mentioned in the verse, is the duty to make peace when two brothers are in conflict.

Thematic Context

This is the foundational principle of the surah’s theme of social cohesion. The entire code of social ethics laid down in the surah—the command to make peace, the prohibition of mockery, suspicion, and backbiting—is built upon this foundational reality: the believers are one family. The theme is that because you are “brothers,” you must therefore treat each other with the love, respect, and concern that brotherhood demands.

Modern & Comparative Lens

The concept of a “universal brotherhood” of believers is a powerful ideal in many religions. The Islamic concept of ukhuwwah is notable for its practical and legal implications. It is not just a spiritual sentiment but is the basis for a set of social and political rights and duties. It is a call to create a community that functions like a supportive and compassionate family, transcending the divisions of race and tribe.

Practical Reflection & Application

This verse should fundamentally shape our relationship with our fellow Muslims. We should see every believer as our “brother” or “sister.” The practical application is to live up to the responsibilities of this brotherhood. This means we should feel their pain, rejoice in their happiness, protect their honor, and be quick to make peace between them when they are in conflict. It is a call to make the ideal of Islamic brotherhood a living reality in our lives.

15. Imtaḥana Allāh qulūbahum lil-taqwā (امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ) – Allah has tested their hearts for piety

Linguistic Root & Etymology

Imtaḥana (root: M-Ḥ-N (м-х-н)) means to test, to try, or to purify something. Qulūbahum is “their hearts.” Lil-taqwā is “for piety.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:3), this is the divine praise for those who lower their voices in the presence of the Prophet. “Indeed, those who lower their voices before the Messenger of Allah – they are the ones whose hearts Allah has tested for piety.” The commentators explain this as a beautiful statement of divine approval. Their ability to show this profound etiquette is not a superficial act; it is a sign that their hearts have been put through a divine “test” or “purification process” and have been found to be pure, sincere, and truly filled with taqwā. Their outward action is a reflection of a purified inner state.

Thematic Context

This connects to the theme of the link between the inner state and outward actions. The surah emphasizes that true adab (etiquette) is not just a set of robotic motions, but is an expression of a sincere and pious heart. This verse shows that God Himself is the one who purifies and prepares the hearts of the sincere for this high level of conduct. The reward for passing this “test” is forgiveness and a great reward.

Modern & Comparative Lens

The concept of a “test of the heart” is a powerful metaphor for a process of spiritual refinement. It suggests that a person’s character is not static but is forged and purified through trials and choices. This resonates with the idea of character development in virtue ethics. A virtuous character is one that has been “tested” and has emerged pure and strong.

Practical Reflection & Application

This verse should inspire us to see our acts of etiquette and good manners not as mere social graces, but as expressions of our inner state of taqwā. The practical application is to pray to God to “test” and “purify” our hearts for piety. We should ask Him to grant us a heart that is so filled with reverence and love for Him and His Messenger that the proper etiquette flows from it naturally and sincerely.

16. Īmān (الْإِيمَان) – The Faith

Linguistic Root & Etymology

The root is A-M-N (أ-м-н), which means safety and security. Īmān is a verbal noun meaning belief, faith, or conviction. It is a faith that brings spiritual “safety” and security to the heart.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat, īmān is presented as a deeper station than islām. God tells the Bedouins that “faith has not yet entered your hearts” (49:14). Then, the true believers (muʾminūn) are defined as those who believe in God and His Messenger “and then do not doubt” (49:15). The commentators explain that īmān is not a mere verbal declaration, but a firm, deeply-rooted conviction in the heart that is free from doubt and is proven by action and sacrifice.

Thematic Context

The nature of true faith is a central theme of the surah. The surah is a call to move beyond a superficial affiliation with the community to a deep and transformative inner conviction. The surah also states that God has “endeared faith” to the believers and “made it beautiful in their hearts,” showing that true īmān is a divine gift that fills the heart with love and beauty.

Modern & Comparative Lens

The distinction between “belief-that” (accepting a proposition as true) and “belief-in” (a deep trust and commitment) is a key topic in the philosophy of religion. The Qur’anic concept of īmān corresponds to the latter. It is not just an intellectual assent, but a profound state of trust, security, and conviction that shapes a person’s entire being.

Practical Reflection & Application

This surah encourages us to constantly work on deepening our īmān. The practical application is to move beyond the verbal declaration of faith and to nurture a faith of the heart. This is done by seeking knowledge, reflecting on the proofs of God, performing acts of worship with sincerity, and proving our faith through our willingness to strive in God’s cause. We should constantly pray for our faith to truly “enter our hearts.”

17. Ijtinibū kathīran min al-ẓann (اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ) – Avoid much assumption

Linguistic Root & Etymology

Ijtinibū is a command to avoid. Kathīran means much. Min al-ẓann means “of assumption” or “of suspicion.”

Classical Exegesis (Tafsir)

This is the first of three prohibitions in the verse on social ills in Surah Al-Hujurat (49:12). “O you who have believed, avoid much assumption, for indeed, some assumption is a sin.” The commentators explain that believers are commanded to maintain a default state of having good thoughts about one another. While some assumptions are necessary in life, one must avoid the habit of being overly suspicious and jumping to negative conclusions about others without clear proof, as this is a sin and the gateway to the greater sins of spying and backbiting.

Thematic Context

This connects to the surah’s central theme of purifying the inner and outer interactions of the believing community. The surah starts by correcting outward actions (like raising the voice) and then moves to correcting the hidden actions of the heart. The command to avoid suspicion is a call to purify our very thought processes about our brothers and sisters in faith. A healthy community cannot be built on a foundation of mutual suspicion.

Modern & Comparative Lens

This is a profound principle of social psychology. The habit of negative attribution (always assuming the worst motives in others) is a major cause of conflict and social breakdown. The verse is a call to practice what modern psychology might call a “charitable interpretation” of others’ behavior. It is a command to give people the benefit of the doubt as a default position.

Practical Reflection & Application

This verse provides a clear and practical guide for our mental habits. The practical application is to actively monitor our own thought processes. When a negative suspicion about another believer arises in our mind, we should actively challenge it and refuse to entertain it unless we have clear proof. This practice of “giving the benefit of the doubt” is a powerful spiritual discipline that purifies the heart and strengthens the bonds of community.

18. Karraha ilaykum al-kufr (وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ) – And He has made hateful to you disbelief

Linguistic Root & Etymology

Karraha (root: K-R-H (к-р-х)) means to make something hateful, disliked, or odious. Ilaykum means “to you.” Al-Kufr is disbelief.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:7), this is the flip side of God “endearing faith” to the believers. “And He has made hateful to you disbelief, defiant disobedience, and transgression.” The commentators explain that a truly sound faith is not just a love for the good, but also a genuine, heartfelt hatred for what is evil. This aversion to disbelief and sin is not just a human quality but is a divine gift placed in the heart of the sincere believer. It is a spiritual immune system that naturally repels what is harmful.

Thematic Context

This connects to the theme of the purified inner state of the believer. The surah presents the ideal believer as one whose entire emotional and spiritual orientation has been aligned with the divine will. They have been divinely conditioned to love what God loves (faith) and to hate what God hates (disbelief and sin). This is the hallmark of the “rightly guided” (al-rāshidūn).

Modern & Comparative Lens

This verse presents a sophisticated model of moral development. It is not just about knowing right from wrong, but about developing a deep, affective orientation where one’s very emotions are aligned with one’s values. It is the state where doing good “feels” beautiful and doing evil “feels” ugly. This integration of reason and emotion is the sign of a truly mature moral character.

Practical Reflection & Application

This verse is a reminder that our feelings about faith and sin are themselves a spiritual matter. The practical application is to pray to God to make disbelief and sin hateful to us. We should also cultivate this aversion by reflecting on the ugliness and the harmful consequences of sin, and by staying away from environments that normalize or beautify it. It is a call to purify not just our actions, but our very affections.

19. Lā tajassasū (وَلَا تَجَسَّسُوا) – And do not spy

Linguistic Root & Etymology

The root is J-S-S (ж-с-с), which means to feel or to probe for something secretly. The command lā tajassasū is a prohibition against spying, prying, or seeking out the hidden faults of others.

Classical Exegesis (Tafsir)

This is the second of the three prohibitions in the verse on social ills in Surah Al-Hujurat (49:12). It comes immediately after the prohibition of suspicion. The commentators explain that there is a natural progression: when a person allows negative suspicion to take root in their heart, the next step is to try to confirm that suspicion by “spying” on the other person, seeking to uncover their private faults. This act is strictly forbidden as it violates the sanctity of a person’s privacy and is a destructive force in the community.

Thematic Context

This connects to the surah’s central theme of protecting the honor and dignity of the individual within the community. Islam guarantees a person’s right to privacy. The command not to spy is a key part of this guarantee. The theme is that a healthy society is built on trust and the covering of faults, not on a culture of surveillance and the exposure of private sins.

Modern & Comparative Lens

In the modern digital age, the prohibition against “spying” is more relevant than ever. This includes everything from physically eavesdropping to secretly checking someone’s phone, reading their private messages, or stalking their social media profiles to find fault with them. The verse is a powerful statement on the ethics of privacy and a condemnation of the invasive curiosity that violates the personal boundaries of others.

Practical Reflection & Application

This verse is a clear and direct command. The practical application is to have a “zero tolerance” policy for spying in our own lives. We must resist the temptation to pry into the private affairs of others, even if we are curious or suspicious. We should respect the privacy of our friends, our family members, and our spouses. It is a call to focus on our own faults, not to be investigators of the faults of others.

20. Lā talmizū anfusakum (وَلَا تَلْمِزُوا أَنفُسَكُمْ) – And do not insult yourselves

Linguistic Root & Etymology

Lā talmizū is a prohibition against insulting, defaming, or finding fault with someone. Anfusakum means “yourselves.”

Classical Exegesis (Tafsir)

In the verse on social ethics in Surah Al-Hujurat (49:11), this is the second of three prohibitions. “And do not insult yourselves.” The commentators explain the beautiful subtlety of the word “yourselves.” When you insult your brother or sister in faith, you are, in reality, insulting “yourself.” This is because the community of believers is like a single body. To harm a part of the body is to harm the whole. To defame another believer is to defame the honor of the community to which you also belong. It is an act of spiritual self-harm.

Thematic Context

This connects to the foundational theme of the believers as “brothers” (ikhwah). This verse provides the linguistic and conceptual basis for that brotherhood. The use of the word “yourselves” is a powerful rhetorical device that erases the distance between the “self” and the “other” within the community of faith. The theme is one of profound and indivisible unity.

Modern & Comparative Lens

The concept that “to harm another is to harm oneself” is a profound ethical principle found in many spiritual and philosophical traditions (e.g., the Golden Rule). This Qur’anic verse is a particularly beautiful and direct expression of this principle. It is a powerful call to empathy and a recognition of our shared identity and interconnectedness within a community.

Practical Reflection & Application

This verse should transform the way we think about insulting others. We should see it not just as an attack on them, but as an attack on our own selves and our own community. The practical application is to completely refrain from fault-finding and defamation. When we are tempted to insult another believer, we should pause and remember that we are only harming ourselves. It is a call to protect the honor of our brothers and sisters as we would protect our own.

21. Lā yaghtab (وَلَا يَغْتَب) – And do not backbite

Linguistic Root & Etymology

The root is GH-Y-B (غ-ي-ب), meaning to be absent. The verb lā yaghtab is a prohibition against backbiting—speaking about someone in their absence in a way that they would dislike.

Classical Exegesis (Tafsir)

This is the third and final prohibition in the verse on social ills in Surah Al-Hujurat (49:12). The commentators explain that backbiting (ghībah) is a major sin. It is defined by the Prophet himself as “to say about your brother what he would dislike.” It does not matter if what is said is true; if it is true and he would dislike it being mentioned, it is backbiting. If it is false, then it is the even greater sin of slander (buhtān). The surah then provides a powerfully repulsive image to show the ugliness of this sin: it is like eating the flesh of one’s dead brother.

Thematic Context

This connects to the surah’s central theme of protecting the honor and the unity of the believing community. Backbiting is one of the most destructive forces in any society. It destroys trust, spreads enmity, and violates the sacred bond of brotherhood. The prohibition against it is one of the most important practical applications of the command to be “brothers.”

Modern & Comparative Lens

Gossip and backbiting are universal human failings. The Qur’an’s condemnation of it is absolute. The visceral metaphor of eating the flesh of a dead brother is a masterstroke of rhetoric, designed to create a deep and lasting psychological aversion to this sin. It is a powerful tool of moral education, framing a common social habit as an act of cannibalistic horror.

Practical Reflection & Application

This verse is a direct and uncompromising command. The practical application is to be extremely vigilant about our own speech and the conversations we participate in. We must refrain from speaking ill of others in their absence, and we should not listen to backbiting either. When we are tempted to backbite, we should immediately bring to mind the horrifying image of eating our brother’s flesh. This powerful mental image is the divine cure for this destructive social disease.

22. Lam yartābū (وَلَمْ يَرْتَابُوا) – And they have not doubted

Linguistic Root & Etymology

The root is R-Y-B (р-й-б), which means to doubt or to have suspicion. The phrase lam yartābū means “they have not doubted” or “they have no doubt.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:15), this is a key characteristic that defines the true believers (al-muʾminūn). “The believers are only the ones who have believed in Allah and His Messenger and then have not doubted.” The commentators explain that this is the quality of certainty (yaqīn). True Iman is not a wavering, hesitant belief; it is a firm, unwavering conviction that is free from the disease of doubt. This certainty is the foundation upon which their willingness to strive and sacrifice is built.

Thematic Context

This connects to the surah’s theme of distinguishing between superficial submission (Islam) and true faith (Iman). The Bedouins had submitted, but they had not yet achieved this state of unwavering certainty. The true believers are those whose faith has settled in their hearts to such a degree that it has expelled all doubt. This is the hallmark of a mature and deeply-rooted faith.

Modern & Comparative Lens

The relationship between faith and doubt is a major topic in the philosophy of religion. This verse presents the ideal of a faith that has transcended doubt. This is not to say that a believer may never experience questions or moments of uncertainty. Rather, it is that the foundational conviction of the true believer is so strong that these questions do not shake it. It is a state of profound intellectual and spiritual tranquility.

Practical Reflection & Application

This verse gives us a high standard to aspire to in our faith. We should not be content with a faith that is riddled with doubt. The practical application is to actively work on strengthening our conviction. This is done by seeking knowledge, reflecting on the signs of God in the Qur’an and in the universe, and by making sincere supplication to God to grant us the gift of certainty (yaqīn).

23. Li-taʿārafū (لِتَعَارَفُوا) – That you may know one another

Linguistic Root & Etymology

The root is ʿ-R-F (ع-р-ф), which means to know or to recognize. The Form VI verb taʿārafa implies a mutual action: “to get to know one another.”

Classical Exegesis (Tafsir)

This is the divine purpose stated for the creation of humanity into different nations and tribes, in the famous verse of Surah Al-Hujurat (49:13). “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another.” The commentators explain that this is a beautiful and profound statement of the wisdom behind human diversity. The differences in our languages, cultures, and ethnicities are not meant to be a cause for conflict or arrogance. They are a divine gift, designed to be a means of mutual recognition, learning, and enrichment.

Thematic Context

This is a central part of the surah’s theme of universal brotherhood. After establishing the brotherhood of faith, this verse expands the circle to the brotherhood of all of humanity. It provides the divine purpose for the very diversity that people so often use as a basis for prejudice. The theme is that our differences are a sign of God’s creative power and are intended to be a vehicle for cooperation, not a justification for conflict.

Modern & Comparative Lens

This verse is the Qur’an’s definitive statement on multiculturalism. It is a divine endorsement of diversity and a clear command for intercultural engagement. In a world often torn apart by nationalism and ethnic conflict, this verse provides a powerful and healing counter-narrative. It frames human diversity not as a problem to be overcome, but as a divine gift whose purpose is to enrich the human experience through mutual acquaintance.

Practical Reflection & Application

This verse is a direct command to us to be bridges, not walls. The practical application is to make a conscious effort to “get to know” people from different cultures, races, and backgrounds. We should travel, learn other languages, and engage in inter-communal dialogue with the specific intention of fulfilling this divine purpose. It is a call to celebrate our diversity and to see it as a beautiful sign of our one Creator.

24. Mannakum (مَنَّكُم) – He has conferred a favor upon you

Linguistic Root & Etymology

The root is M-N-N (м-н-н), which means to confer a favor. The verb mannakum means “He has conferred a favor upon you.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:17), the surah corrects the attitude of the Bedouins, who felt they were doing the Prophet a favor by embracing Islam. God tells the Prophet to say to them, “Do not consider your Islam a favor to me. Rather, it is Allah who has conferred a favor upon you (mannakum) that He has guided you to the faith.” The commentators explain that this is a crucial re-framing of the reality of guidance. We do not do God or His religion a favor by believing. On the contrary, the gift of being guided to the faith is the greatest possible favor that God can bestow upon a servant.

Thematic Context

This connects to the theme of humility and the recognition of divine grace. The surah is a training manual for the heart, and this verse is a direct cure for the disease of self-importance in one’s religious practice. The theme is that all good, including the very gift of faith itself, is from God. Our role is one of grateful reception, not proud contribution.

Modern & Comparative Lens

The psychology of religious belief is complex. This verse addresses a subtle but dangerous form of religious pride, where a person can feel that their adherence to a religion somehow puts God in their debt. The Qur’an completely inverts this. The relationship is one of pure grace. This resonates with the theological concept of “prevenient grace” in some Christian traditions, the idea that God’s grace is what enables the human being to even turn towards Him in the first place.

Practical Reflection & Application

This verse is a powerful reminder to be humble about our own faith and practice. We should never feel that our prayers or our good deeds are a “favor” that we are doing for God. The practical application is to cultivate a deep sense of gratitude for the gift of Islam itself. We should constantly say, “All praise is for Allah, who has guided us to this, and we would never have been guided if Allah had not guided us.” This is the attitude of a truly grateful servant.

25. Muqsiṭīn (الْمُقْسِطِين) – The ones who act justly

Linguistic Root & Etymology

The root is Q-S-Ṭ (қ-с-т), which means to act with equity or justice. An interesting point is that the verb qasaṭa means to act unjustly, while the verb aqsaṭa (Form IV) means to act justly. Al-Muqsiṭīn are those who practice this equity.

Classical Exegesis (Tafsir)

In the verse on conflict resolution in Surah Al-Hujurat (49:9), after the command to “make reconciliation between them with justice,” the verse concludes with a powerful motivation: “…and act justly. Indeed, Allah loves those who act justly (al-muqsiṭīn).” The commentators explain that the command for justice is absolute. Even when we are mediating between two parties, one of whom may have transgressed, our mediation must be based on pure, impartial justice. The reward for this is the greatest possible reward: the love of God Himself.

Thematic Context

This connects to the surah’s theme of justice as a cornerstone of the believing community. The surah provides a blueprint for a just society, and this verse is a key part of that blueprint. The theme is that justice is not just a legal principle; it is a beloved spiritual virtue. To be a “muqsiṭ” is to have a character that is cherished by God.

Modern & Comparative Lens

The virtue of justice is a universal ethical ideal. The Qur’anic verse adds a powerful spiritual and emotional dimension to it by linking it to the “love of God.” This elevates the practice of justice from a mere social duty to a profound act of worship. It suggests that the desire to be just is a way of seeking a loving relationship with the ultimate source of all justice.

Practical Reflection & Application

This verse should make the pursuit of justice a central goal in our lives. The practical application is to be scrupulously fair and equitable in all our dealings—as parents, as employers, as spouses, and as citizens. We should strive to be among the “muqsiṭīn,” not for any worldly gain, but out of a sincere desire to be among those whom Allah loves.

26. Nabaʾ (نَبَأ) – Information / news

Linguistic Root & Etymology

The root is N-B-A (н-б-أ), which means to inform or to give news. A nabaʾ is a piece of news, especially news of great significance and certainty. It is the root for the word “prophet” (nabī), who brings great news from God.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:6), the believers are commanded, “if there comes to you a defiantly disobedient person with information (bi-nabaʾin), investigate.” The commentators note the use of the word nabaʾ here. It implies that the information is not trivial gossip, but is a piece of news that has significant consequences. The command to verify is especially important when the news is of a serious nature and the source is unreliable.

Thematic Context

This connects to the theme of the responsible handling of information as a pillar of a healthy community. The surah provides a clear methodology for dealing with consequential “news.” The theme is that a community of faith must be a community of truth, and this requires a commitment to the principles of verification and due diligence. Acting on unverified nabaʾ can lead to grave injustice and social chaos.

Modern & Comparative Lens

The distinction between “news” (nabaʾ), “information” (khabar), and “rumor” is a central topic in modern media studies. This verse is a powerful and early call for what we would now call “media literacy.” It commands the recipient of information to consider both the content of the news and the character of the source before accepting it as truth.

Practical Reflection & Application

This verse is a direct and practical command for our lives in the information age. The practical application is that when we encounter a significant piece of “news” (nabaʾ), especially if it is of a controversial or negative nature, we have a religious duty to stop and investigate its source and its veracity before we believe it, act on it, or share it with others.

27. Nādimīn (نَادِمِين) – The regretful

Linguistic Root & Etymology

The root is N-D-M (н-д-м), which means to feel regret or remorse. Nādimīn are those who are in a state of regret.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:6), this is the negative consequence that the command to verify information is designed to prevent. “…investigate, lest you harm a people out of ignorance and then become, over what you have done, regretful (nādimīn).” The commentators explain that acting on a false rumor can lead to a disastrous and unjust action. When the truth later becomes clear, the person or community that acted rashly will be filled with a deep and painful regret. The verse is a merciful warning to prevent us from falling into this painful state.

Thematic Context

This connects to the surah’s theme of building a society that is free from injustice and internal strife. The emotion of regret is a powerful one, and the surah warns against the actions that will inevitably lead to it. The theme is one of prevention. The code of conduct laid out in the surah is a divine prescription to protect the community from the diseases that lead to conflict and the subsequent pain of remorse.

Modern & Comparative Lens

The fear of future regret is a powerful motivator for making careful and ethical decisions. This verse uses this psychological principle to encourage due diligence. It is a timeless warning about the danger of “acting in haste and repenting at leisure.” It is a call for a thoughtful and considered approach to consequential actions.

Practical Reflection & Application

This verse encourages us to always consider the potential for future regret before we act, especially when we are angry or acting on unverified information. The practical application is to develop the habit of pausing and reflecting before we speak or act in a way that could harm others. This simple pause can be the very thing that saves us from a lifetime of regret.

28. Rāshidūn (الرَّاشِدُونَ) – The Rightly Guided

Linguistic Root & Etymology

The root is R-SH-D (р-ш-д), meaning to be rightly guided or to follow the correct course. Al-Rāshidūn are those who are mature, upright, and rightly guided.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:7), this is the title given to the believers whose hearts have been beautified with faith. After describing how God has endeared faith to them and made disbelief hateful to them, the verse concludes, “Those are the rightly guided (al-rāshidūn).” The commentators explain that this is a divine testimony to their state. They have achieved spiritual maturity. Their internal compass is correctly aligned with the truth, and they are therefore on the correct path. This state is presented as the result of divine grace, not just human effort.

Thematic Context

This connects to the theme of the characteristics of the ideal believer. The surah provides a complete portrait of the righteous. The “rāshidūn” are those who have not only accepted the faith, but whose entire emotional and intellectual being has been brought into harmony with it. This is presented as the goal of the spiritual journey and the source of a sound and balanced character.

Modern & Comparative Lens

The concept of being “rightly guided” or having a “sound mind” is a universal ideal. The Qur’anic term rāshid is a comprehensive one, implying not just correct belief, but also sound judgment and maturity in one’s affairs. It is the opposite of the foolishness and rashness of the ignorant. The four “rightly guided caliphs” (al-khulafāʾ al-rāshidūn) are so named because they are seen as the epitome of this mature and balanced leadership.

Practical Reflection & Application

This verse encourages us to aspire to be among the “rightly guided.” The verse itself gives us the recipe: to pray for God to endear faith to us and to make sin hateful to us. The practical application is to work on purifying our hearts and our affections, with the hope that God will grant us the gift of this spiritual maturity and sound judgment, making us among the rāshidūn.

29. Ṣabarū (صَبَرُوا) – They were patient

Linguistic Root & Etymology

The root is Ṣ-B-R (ص-б-р), meaning to be patient or to persevere.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:5), this is the virtuous action that the rude Bedouins are encouraged to adopt. After condemning their act of shouting for the Prophet from outside his chambers, the verse says, “And if they had been patient (ṣabarū) until you came out to them, it would have been better for them.” The commentators explain that patience is a key component of proper etiquette (adab). Their impatience was a sign of their lack of respect. If they had shown the patience to wait for the Prophet to finish his private affairs, it would have been a sign of their good character and would have earned them a better outcome.

Thematic Context

This connects to the surah’s theme of the importance of refined character and good etiquette in the life of a believer. Patience is presented here not just as an internal virtue, but as a social grace. It is the quality that allows for respectful and harmonious interactions. The verse is a gentle but clear lesson in the virtue of waiting one’s turn and respecting the time and privacy of others.

Modern & Comparative Lens

Patience is a universally acclaimed virtue. This verse highlights its importance in our daily social interactions. In a modern culture of instant gratification and constant connectivity, the virtue of patience is perhaps more needed than ever. The verse is a powerful reminder that sometimes, the best and most virtuous action is to simply wait with quiet dignity.

Practical Reflection & Application

This verse is a direct call to cultivate the virtue of social patience. The practical application is to be mindful of our interactions with others. We should not be demanding of people’s time and attention. We should learn to wait our turn, to respect appointments, and to not interrupt or impose on others’ privacy. This simple act of patience is a sign of a refined and respectful character.

30. Shuʿūban wa qabāʾil (شُعُوبًا وَقَبَائِلَ) – Peoples and tribes

Linguistic Root & Etymology

Shuʿūb is the plural of shaʿb, a people or a nation. Qabāʾil is the plural of qabīlah, a tribe.

Classical Exegesis (Tafsir)

In the famous verse on human diversity in Surah Al-Hujurat (49:13), this phrase describes the social groupings of humanity. “O mankind… We have made you peoples and tribes that you may know one another.” The commentators explain that shuʿūb refers to the larger national or ethnic groupings, while qabāʾil refers to the smaller, tribal or clan-based groupings. The verse affirms that these social and ethnic divisions are a part of the divine plan and have a specific, noble purpose.

Thematic Context

This connects to the theme of unity in diversity. The surah strongly condemns the false pride of tribalism, but it does not call for the erasure of tribal and national identities. Instead, it re-frames them. These identities are not meant to be a basis for boasting and conflict, but a means for “knowing one another.” The theme is that our diverse social groupings should be a source of mutual enrichment, not mutual animosity.

Modern & Comparative Lens

The relationship between universalism and particularism is a central question in modern social and political thought. This verse offers a powerful and balanced model. It affirms a universal human origin and a universal moral standard (taqwā), while also affirming the legitimacy and the positive purpose of our particular cultural and ethnic identities (“peoples and tribes”). It is a model for a healthy multiculturalism, grounded in a transcendent unity.

Practical Reflection & Application

This verse encourages us to appreciate our own cultural and ethnic heritage, as well as the heritage of others. The practical application is to learn about and engage with different “peoples and tribes” with a spirit of curiosity and respect. We should see our diversity not as a barrier, but as a beautiful tapestry created by our Lord for the purpose of mutual recognition and learning.

31. Ṭāʾifatāni min al-muʾminīn (طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ) – Two parties of the believers

Linguistic Root & Etymology

Ṭāʾifatāni is the dual form of ṭāʾifah, meaning a party, a faction, or a group. Min al-muʾminīn means “from/of the believers.”

Classical Exegesis (Tafsir)

This is the opening of the key verse on conflict resolution in Surah Al-Hujurat (49:9). “And if two parties of the believers fight one another, then make reconciliation between them.” The commentators note the significance of this phrasing. Even though they are fighting each other, the verse still refers to both groups as “believers.” This is a profound statement that even a major sin like fighting another Muslim does not automatically expel a person from the fold of faith. It establishes them as erring brothers who need to be reconciled, not as apostates to be condemned.

Thematic Context

This connects to the theme of the sacred bond of brotherhood among the believers. The surah provides a practical and compassionate framework for dealing with the unfortunate reality of internal conflict. The theme is that the primary duty of the wider community in such a situation is not to take sides, but to be an agent of reconciliation (iṣlāḥ) and justice. The verse is a roadmap for healing the wounds of the community.

Modern & Comparative Lens

This verse is a cornerstone of the Islamic legal and political framework for dealing with civil strife. It provides a clear set of priorities: the sanctity of life and the unity of the community are paramount. This principle stands in contrast to political ideologies that might glorify internal conflict or revolution. The Qur’an’s approach is always one of reconciliation and the restoration of a just peace.

Practical Reflection & Application

This verse gives us a clear and practical duty when we see conflict among our fellow believers, whether in our families, mosques, or communities. Our first and primary role should be to try to “make reconciliation.” The practical application is to be a peacemaker. We should not add fuel to the fire by taking sides or spreading gossip, but should actively and justly work to bring the two “fighting parties” back together under the banner of their shared brotherhood.

32. Taḥbaṭa aʿmālukum (أَن تَحْبَطَ أَعْمَالُكُمْ) – Lest your deeds be nullified

Linguistic Root & Etymology

Taḥbaṭa (root: Ḥ-B-Ṭ (ح-ب-ط)) means to be or become nullified, fruitless, or void. Aʿmālukum means “your deeds.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:2), this is the grave consequence that is given for the sin of raising one’s voice above the Prophet’s voice. “…lest your deeds be nullified while you are not even aware.” The commentators explain the profound danger highlighted in this verse. An act of disrespect towards the Prophet, which might seem minor to a person, is so grievous in the sight of God that it has the potential to wipe out the reward of all of a person’s good deeds. The phrase “while you are not even aware” makes it even more terrifying, as the spiritual damage can happen without the person even realizing it.

Thematic Context

This connects to the theme of the immense importance of adab (etiquette) with the Prophet. The surah establishes that our relationship with the Prophet is a central part of our faith, and disrespect towards him can have catastrophic spiritual consequences. The theme is one of profound reverence. The verse is designed to create a state of extreme caution and attentiveness in the believer’s heart when it comes to the station of prophethood.

Modern & Comparative Lens

The concept of a single act having the power to “nullify” a lifetime of good deeds is a powerful statement on the importance of priorities. It suggests that certain foundational principles are so important that their violation can undermine the entire structure of one’s spiritual life. In this case, the principle is the reverence due to the source of the divine guidance. To disrespect the source is to invalidate one’s claim of following the message.

Practical Reflection & Application

This verse is a sobering warning that should instill in us the highest level of respect for the Prophet. The practical application is to be extremely careful in the way we speak about him and his teachings. We must avoid any hint of disrespect or belittlement. We should also apply this principle more broadly to our acts of worship: a single moment of showing off (riyāʾ) can nullify the reward of a deed. It is a call to be constantly vigilant about the state of our hearts and the sincerity of our actions.

33. Taqwā (التَّقْوَىٰ) – Piety / God-consciousness

Linguistic Root & Etymology

The root is W-Q-Y (و-ق-ي), meaning to guard or protect oneself. Taqwā is the state of being conscious and mindful of God, which leads one to protect oneself from His displeasure.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat, taqwā is presented as the ultimate criterion for nobility (49:13) and the quality for which God “tests” and purifies the hearts of the sincere (49:3). The commentators explain that taqwā is the core inner virtue that the entire surah seeks to cultivate. All the specific commands of the surah—lowering the voice, verifying news, making peace, avoiding mockery—are the practical, outward manifestations of this inner state of God-consciousness.

Thematic Context

Taqwā is the central theme that unifies all the diverse teachings of the surah. The surah is a detailed roadmap for how a person of taqwā should behave. The theme is that true honor and a healthy community are not built on external factors like lineage or wealth, but on this shared, internal quality of being mindfully aware of God. Taqwā is the foundation of the ideal society.

Modern & Comparative Lens

Taqwā is one of the most important and comprehensive concepts in Islamic ethics. It is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear, but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the Islamic equivalent of the concept of “mindfulness,” but with a specific focus: mindfulness of the divine presence and its moral demands.

Practical Reflection & Application

This surah teaches us that our primary spiritual goal should be the cultivation of taqwā. The practical application is to engage in the acts that build it: remembering God, reflecting on His creation, studying His book, and, most importantly, putting its guidance into practice. Every time we choose to avoid a sin or to perform a good deed out of our consciousness of God, we are watering the seed of taqwā in our hearts.

34. Tawwābun Raḥīm (تَوَّابٌ رَّحِيمٌ) – The Accepter of Repentance, the Most Merciful

Linguistic Root & Etymology

Tawwāb is an intensive form from the root for repentance (tawbah), meaning the one who accepts repentance again and again. Raḥīm is the one who is constantly and actively Merciful.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:12), after the prohibition of backbiting and the command to be conscious of God, the verse concludes with this pair of divine names. “And fear Allah; indeed, Allah is the Accepter of repentance, the Most Merciful.” The commentators explain that the placement of these names here is a profound act of mercy. After mentioning a series of major social sins, God immediately reminds the believers of the open door of repentance. It is a call to not despair if one has fallen into these sins, but to immediately turn back to the One whose nature is to forgive and to show mercy.

Thematic Context

This connects to the theme of the surah as a practical guide to community life. The surah sets a very high standard for social conduct. The inclusion of these names is a realistic acknowledgment that believers will make mistakes and fall short of this ideal. The theme is that a healthy community is not one that is free from sin, but one that has a culture of sincere and immediate repentance. The mercy of God is the ultimate safety net that allows the community to heal and to constantly strive for the ideal.

Modern & Comparative Lens

The concept of a God who is both forgiving and merciful is central to the Abrahamic faiths. The pairing of Tawwāb and Raḥīm is particularly powerful. Tawwāb is the One who accepts our turning back, and Raḥīm is the One who then showers us with mercy after we have turned back. It is a beautiful depiction of a dynamic and responsive divine grace.

Practical Reflection & Application

These names should be a constant source of hope for us. When we realize we have made a mistake, especially if we have wronged another person through suspicion or backbiting, we should not be paralyzed by guilt. The practical application is to immediately repent to God, to seek the forgiveness of the person we have wronged, and to have firm hope in the promise of the One who is the “Accepter of Repentance, the Most Merciful.”

35. Yaghuḍḍūna aṣwātahum (يَغُضُّونَ أَصْوَاتَهُمْ) – They lower their voices

Linguistic Root & Etymology

Yaghuḍḍūna (root: GH-Ḍ-Ḍ (غ-ض-ض)) means to lower or to cast down. Aṣwātahum means “their voices.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:3), this is the action that is praised as a sign of a pure and pious heart. “Indeed, those who lower their voices before the Messenger of Allah – they are the ones whose hearts Allah has tested for piety.” The commentators explain that this is the outward physical manifestation of the inner state of reverence and humility. The companions who had true respect for the Prophet would naturally and instinctively speak to him in a low and gentle voice. This action was a sign of their profound adab (etiquette).

Thematic Context

This connects to the surah’s opening theme of the proper etiquette in the presence of the Prophet. It is the positive counterpart to the prohibition of raising one’s voice. The theme is that true reverence is not just a feeling in the heart; it is expressed through our very body language and our tone of voice. The act of “lowering the voice” is a symbol of the believer’s complete submission to the authority of the one who is speaking the words of God.

Modern & Comparative Lens

The act of lowering one’s voice is a universal sign of respect for authority, for a sacred space, or for a solemn occasion. This verse gives this universal sign of respect the highest spiritual significance. It is presented as a direct proof of the sincerity and the purity of a person’s heart.

Practical Reflection & Application

While we can no longer literally “lower our voices” in the presence of the Prophet, this verse has a profound and lasting application. When we are in the presence of the Prophet’s words (the Qur’an and the Hadith), we should “lower the voice” of our own ego, our own opinions, and our own desires. The practical application is to listen to the prophetic guidance with a humble and receptive heart, and to never allow our own internal “noise” to drown out his teaching. This is the true meaning of lowering our voices before him.

36. Yaʾkula laḥma akhīhi maytan (يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا) – To eat the flesh of his dead brother

Linguistic Root & Etymology

Yaʾkula is to eat. Laḥm is flesh. Akhīhi is his brother. Maytan is dead.

Classical Exegesis (Tafsir)

This is the shockingly visceral and repulsive simile used in Surah Al-Hujurat (49:12) to create an aversion to the sin of backbiting. “Would one of you like to eat the flesh of his dead brother? You would hate it.” The commentators explain the profound accuracy of this image. The backbiter attacks someone who is absent (and thus defenseless, like a “dead” person). They “consume” their honor and reputation with their words, just as a cannibal consumes flesh. The act is a violation of the sacred bond of brotherhood. The verse taps into the universal human revulsion at the idea of cannibalism to create an equally strong revulsion for the sin of backbiting.

Thematic Context

This is the powerful climax of the surah’s theme of protecting the honor of a believer. The surah has commanded the believers to see each other as “brothers.” This image shows that backbiting is the ultimate violation of that brotherhood; it is a spiritual form of cannibalism. The ugliness of the image is a direct reflection of the ugliness of the sin itself.

Modern & Comparative Lens

This is one of the most powerful and effective metaphors in all of religious literature. It is a masterstroke of rhetorical and psychological persuasion. It does not just prohibit an action; it seeks to recondition the listener’s emotional response to it. It is designed to make the very thought of backbiting trigger a feeling of visceral disgust. This technique of “affective conditioning” is a powerful tool of moral education.

Practical Reflection & Application

This verse provides us with the ultimate mental tool to combat the temptation of backbiting. The practical application is simple and direct: whenever we are in a situation where backbiting is occurring, or when we are tempted to engage in it ourselves, we should immediately and vividly bring this horrifying image to mind. This mental picture is the divinely-prescribed cure that should be sufficient to make us “hate it” and to stop ourselves immediately.

37. Zayyanahu fī qulūbikum (وَزَيَّنَهُ فِي قُلُوبِكُمْ) – And He has made it beautiful in your hearts

Linguistic Root & Etymology

Zayyanahu (root: Z-Y-N (з-й-н)) means “He has adorned it” or “He has made it beautiful.” Fī qulūbikum means “in your hearts.”

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:7), this is the second part of the divine grace bestowed upon the believers’ hearts. “But Allah has endeared the faith to you and has made it beautiful in your hearts.” The commentators explain that God does not just make the believer love the faith; He actively “adorns” the heart with it. Faith becomes the central organizing principle of the heart’s beauty, the source of its tranquility, its light, and its joy. It is a divine act of beautification of the inner self.

Thematic Context

This connects to the theme of the inner reality of the believer. The surah is a call to beautify one’s outward actions and character, and this verse reveals the source of that outer beauty: a heart that has been internally “beautified” with faith by God Himself. The theme is that true beauty of character is a reflection of the beauty of faith that has been placed in the heart.

Modern & Comparative Lens

The concept of faith as something “beautiful” is a powerful one. It speaks to the aesthetic dimension of the spiritual experience. True faith is not just a set of dry doctrines; it is something that is perceived and felt as beautiful, harmonious, and life-enhancing. This verse is a rejection of a purely legalistic or joyless religiosity and an affirmation of a faith that is rooted in love and beauty.

Practical Reflection & Application

This verse is a reminder that the beauty of our inner state is a gift from God. The practical application is to ask God to not only grant us faith, but to “make it beautiful in our hearts.” We can also cultivate our appreciation for the beauty of faith by reflecting on the beauty of God’s names and attributes, the beauty of His creation, and the beautiful character of His Prophet. It is a call to seek and to cherish the aesthetic joy of a life of faith.

38. Ẓann (الظَّنِّ) – Assumption

Linguistic Root & Etymology

The root is Ẓ-N-N (ظ-н-н), and it refers to thought that is not based on certainty. It can range from a reasonable assumption to a baseless suspicion or conjecture.

Classical Exegesis (Tafsir)

In Surah Al-Hujurat (49:12), the believers are commanded to “avoid much assumption/suspicion (al-ẓann).” The commentators explain that this is a command to guard one’s own thought processes. Ẓann in this context refers specifically to negative suspicion about one’s fellow believers that is not based on clear evidence. The verse qualifies this by saying “much of” it, acknowledging that some level of assumption is necessary in life, but a general disposition of negative suspicion is a sin (ithm).

Thematic Context

This is a key part of the surah’s theme of purifying the inner life of the community. The surah recognizes that the external sins of spying and backbiting often begin with the internal sin of baseless suspicion. By commanding the believers to control their “ẓann,” the surah is tackling the problem at its very root. The theme is that a healthy community requires its members to have a baseline of good thoughts (ḥusn al-ẓann) about each other.

Modern & Comparative Lens

The regulation of one’s own “assumptions” is a key technique in modern Cognitive Behavioral Therapy (CBT). Patients are taught to identify and challenge their own negative automatic thoughts and assumptions. This verse is a remarkable early articulation of this principle of cognitive self-regulation. It is a call to be mindful of and responsible for our own thought patterns, not just our outward actions.

Practical Reflection & Application

This verse is a direct and practical command for our mental health and the health of our relationships. The practical application is to develop the habit of giving people the benefit of the doubt. When a negative assumption about someone pops into our head, we should consciously pause and challenge it. This practice protects our own hearts from the poison of cynicism and protects our relationships from the corrosion of suspicion.

Image showing Quran and Surah Fath Written On ItSurah Fath Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Qaf Written On ItSurah Qaf Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

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