🪶 Arabic Name: سورة الحجرات (Surah Al-Ḥujurāt)

📝 Meaning: “The Private Chambers”

📍 Classification: Madani (Medinan)

🔢 Total Verses: 18

⏳ Chronological Order of Revelation: 112th Surah revealed (placing it in the late Medinan period, around 9 AH).

📖 Key Themes: Adab (etiquette) with Allah and His Messenger, verifying information, reconciliation between believers, prohibiting social ills (mockery, defamation, suspicion, backbiting), the true meaning of Iman (faith) vs. Islam (submission), and the universal brotherhood of humanity.

🤫 Verse 49:1-3 — The First Rule of Adab: Do Not Put Yourselves Forward

Estimated placement in timeline: Late Medinan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah opens with a foundational principle of etiquette (adab) with Allah and His Messenger (ﷺ). “O you who have believed, do not put yourselves forward before Allah and His Messenger, and fear Allah.” This was a direct response to real incidents. In one famous case, a delegation from the tribe of Banu Tamim arrived, and Abu Bakr and Umar (RA) began to argue loudly in the Prophet’s (ﷺ) presence about who should be appointed as their leader. Their voices became raised, a sign of disrespect. Verse 2 continues this theme: “O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech… lest your deeds become worthless while you perceive not.”

Referenced Timeline: Contemporary Madinah (c. 9 AH).

O you who have believed, do not raise your voices above the voice of the Prophet… lest your deeds become worthless while you perceive not. (49:2)

• Primary evidence: The `Asbab al-Nuzul` for these verses is one of the strongest and most widely reported. The incident of Abu Bakr and Umar arguing loudly is narrated in Sahih al-Bukhari and other major hadith collections, providing a direct and certain historical anchor.
• Classical tafsir: Ibn Kathir narrates the incident in detail, confirming that verses 2 and 3 were revealed in response to this event. He explains that “putting yourselves forward” means rushing to make decisions or speak on matters before the Prophet (ﷺ) has given his ruling. It is an injunction to wait for divine guidance and prophetic instruction.

• Location/Context: The Prophet’s Mosque in Madinah.
• Primary Actors: Abu Bakr (RA), Umar (RA), and a delegation from Banu Tamim.
• Function in Narrative: To establish the foundational principle of `adab` (etiquette) towards the Prophet (ﷺ), linking respect for him directly to the validity of one’s faith and deeds.
• Evidence Level: High (strong, direct Asbab al-Nuzul).

🚪 Verse 49:4-5 — Etiquette at the Doorstep: Don’t Shout from Outside

Estimated placement in timeline: Late Medinan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The lesson in etiquette continues, addressing another specific incident. “Indeed, those who call you, [O Muhammad], from behind the private chambers – most of them do not use reason.” This refers to the same delegation from Banu Tamim, or a similar group of Bedouins. Unfamiliar with the etiquette of the city, they stood outside the Prophet’s (ﷺ) private apartments (where he lived with his wives) and began shouting his name to call him out, “O Muhammad! Come out to us!” This was considered extremely rude and disrespectful. The verse points out their lack of sense but immediately follows with a path of mercy: “And if they had been patient until you came out to them, it would have been better for them. But Allah is Forgiving and Merciful.”

Referenced Timeline: Contemporary Madinah (c. 9 AH).

Indeed, those who call you, [O Muhammad], from behind the private chambers – most of them do not use reason. (49:4)

• Primary evidence: The specific mention of the “private chambers” (al-ḥujurāt), which gives the Surah its name, is a direct reference to the Prophet’s (ﷺ) living quarters adjacent to the mosque. The `Asbab al-Nuzul` is strong, linking this to the behavior of the Banu Tamim delegation.
• Classical tafsir: Ibn Kathir and other commentators narrate the story of the Bedouins shouting from outside the Prophet’s (ﷺ) apartments. They describe them as coarse people and explain that this verse was revealed to teach them and the entire Ummah the proper way to interact with the Prophet (ﷺ), which is with patience, dignity, and respect.

• Location/Context: Outside the Prophet’s (ﷺ) private apartments in Madinah.
• Primary Actors: A delegation of Bedouins (likely Banu Tamim).
• Function in Narrative: To teach the importance of respecting the Prophet’s (ﷺ) privacy and the virtue of patience, further building the code of Islamic etiquette.
• Evidence Level: High (strong, direct Asbab al-Nuzul).

🔍 Verse 49:6-8 — The Rule of Verification: “If a Scoundrel Brings You News…” (Key Event)

Estimated placement in timeline: Late Medinan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This verse establishes a critical principle for the security of the state and the integrity of the community, and it was revealed in response to a specific, dangerous incident. “O you who have believed, if there comes to you a disobedient one (fāsiq) with information, investigate (fatabayyanū)…” The Prophet (ﷺ) had sent a companion, Al-Walid ibn ‘Uqbah, to collect the zakat from the tribe of Banu al-Mustaliq. On the way, Al-Walid became afraid (due to a past tribal feud) and returned to Madinah, falsely reporting that the tribe had apostatized and refused to pay the zakat. The Prophet (ﷺ) was about to send a punitive expedition against them, which would have led to a disastrous civil war, when this verse was revealed, commanding him to verify the news first. He sent another companion who confirmed that the report was false; the tribe was eagerly waiting with their zakat.

Referenced Timeline: Contemporary Madinah (c. 9 AH).

O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful. (49:6)

• Primary evidence: The `Asbab al-Nuzul` for this verse is very specific and is narrated by numerous sources, including Imam Ahmad in his Musnad. The story of Al-Walid ibn ‘Uqbah and the Banu al-Mustaliq is the universally accepted context for this revelation.
• Classical tafsir: Ibn Kathir narrates the incident in detail and states that this verse commands the verification of the news of a `fāsiq`. He explains that some of the greatest scholars of hadith refused to accept narrations from unknown sources for this very reason. The verse established the principle that the moral character of a narrator is critical to the acceptance of their report.

• Location/Context: Madinah.
• Primary Actors: Al-Walid ibn ‘Uqbah, the tribe of Banu al-Mustaliq, Prophet Muhammad (ﷺ).
• Function in Narrative: To establish the fundamental Islamic principle of verifying information, especially when it comes from an unreliable source, in order to prevent injustice and social strife.
• Evidence Level: High (strong, specific Asbab al-Nuzul).

🤝 Verse 49:9-10 — The Peacemaker’s Protocol: How to Intervene When Believers Fight

Estimated placement in timeline: Late Medinan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): As the Muslim community grew, internal disputes were inevitable. This verse provides a divine protocol for conflict resolution when two parties of believers fight. “And if two factions among the believers should fight, then make settlement between the two.” The first step is immediate mediation. “But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah.” The second step is to use force against the aggressor to compel them to accept a just settlement. “And if it returns, then make settlement between them in justice and act justly.” The third step is to return to just mediation. The passage concludes with one of the most powerful declarations of unity in the Qur’an: “The believers are but brothers, so make settlement between your brothers.”

Referenced Timeline: Contemporary Madinah (c. 9 AH).

The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy. (49:10)

• Primary evidence: The legislation concerning internal community disputes is a clear marker of a Medinan surah, as it presupposes the existence of a functioning Muslim society and state with the authority to enforce such rulings.
• Classical tafsir: Commentators explain that this verse makes it an obligation upon the Muslim community to intervene in infighting. They are not to remain neutral when one group oppresses another. The goal is not to destroy the aggressor, but to compel them to return to God’s command and accept a just peace. The verse affirms that even a believer who fights another believer does not leave the fold of Islam, which is why they are still called “brothers.”

• Location/Context: Madinah.
• Primary Actors: The Muslim community.
• Function in Narrative: To provide a clear and just protocol for resolving internal conflicts within the Muslim community and to establish the principle of universal brotherhood based on faith.
• Evidence Level: High (clear legislative content for the Medinan community).

🚫 Verse 49:11-12 — The Social Sins: A Divine Injunction Against Community Poisons

Estimated placement in timeline: Late Medinan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These two verses are a divine charter for social ethics, prohibiting a list of diseases that destroy communities from within. The prohibitions are direct and specific. 1) **Mockery:** “O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them.” 2) **Defamation:** “Do not defame one another.” 3) **Offensive Nicknames:** “Do not call each other by [offensive] nicknames.” 4) **Suspicion:** “Avoid much [negative] assumption. Indeed, some assumption is sin.” 5) **Spying:** “And do not spy.” 6) **Backbiting:** “And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it.” Each of these prohibitions was often linked to specific incidents or general behaviors prevalent in the multicultural and socially complex environment of Madinah.

Referenced Timeline: Contemporary Madinah (c. 9 AH).

Would one of you like to eat the flesh of his dead brother? You would detest it. (49:12)

• Primary evidence: The detailed and specific nature of these social prohibitions is characteristic of the late Medinan period, where the focus of revelation shifted to community-building, social ethics, and refining the character of the believers.
• Classical tafsir: Commentators link each of these prohibitions to various incidents. The prohibition of mockery was said to be revealed when some companions laughed at the physical appearance of another. The prohibition of offensive nicknames was to stop the pre-Islamic practice of giving people hurtful names. The verse on backbiting is universally condemned as a major sin, and the powerful imagery is highlighted as a means of showing its spiritual ugliness.

• Location/Context: Madinah.
• Primary Actors: The Muslim community.
• Function in Narrative: To lay down the core principles of Islamic social ethics, prohibiting the major sins of the tongue and heart that destroy community cohesion and trust.
• Evidence Level: High (foundational Islamic ethics).

🌍 Verse 49:13 — The Declaration of Human Equality: Your Tribe Won’t Get You into Heaven

Estimated placement in timeline: Late Medinan — Confidence: Medium (85%).

Context & Events (Asbab al-Nuzul): This single verse is one of the most powerful and revolutionary statements on human equality in any religious text. “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.” While its message is timeless, many historical sources link its revelation to a specific moment during the Conquest of Makkah. After the city was conquered, the Prophet (ﷺ) asked Bilal ibn Rabah, a black man and former slave, to climb atop the Kaaba and give the call to prayer (Adhan). Some of the arrogant Qurayshi nobles were disgusted, with one remarking, “Cannot Muhammad find anyone better than this black crow to call the prayer?” This verse was the divine response to that racism and tribal arrogance.

Referenced Timeline: All of Human History, with a probable link to the Conquest of Makkah (8 AH).

Indeed, the most noble of you in the sight of Allah is the most righteous of you. (49:13)

• Primary evidence: While the verse is Madani, its specific timing is debated. However, the strong tradition linking it to the Conquest of Makkah and Bilal’s Adhan provides a compelling and fitting historical context that perfectly illustrates its meaning.
• Classical tafsir: Ibn Kathir and other commentators narrate the story of Bilal’s Adhan from the Kaaba as a potential context for this verse. They explain that the verse was revealed to eradicate the remnants of Jahiliyyah pride in lineage and race. Allah makes it clear that all human beings are equal in their origin (from Adam and Eve) and that the only thing that differentiates them in His sight is their level of piety.

• Location/Context: Madinah (or Makkah at the time of the conquest).
• Primary Actors: All of humanity.
• Function in Narrative: To provide the ultimate Islamic declaration of human equality, demolishing the false standards of racism and tribalism and establishing piety (taqwa) as the sole criterion for nobility.
• Evidence Level: High (as a core principle); Medium (for the specific link to Bilal’s Adhan).

🏜️ Verse 49:14-18 — The Bedouins’ Claim: The Difference Between Submission and True Faith (Key Event)

Estimated placement in timeline: Late Medinan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes by addressing another real-time incident from the Year of Delegations. A group of Bedouins, the Banu Asad, came to the Prophet (ﷺ) after a time of famine. They accepted Islam to save themselves and then came boasting, “We have believed,” trying to make the Prophet (ﷺ) feel indebted to them for converting without a fight. This verse was revealed to correct their arrogant attitude and to teach a crucial theological lesson. “The Bedouins say, ‘We have believed.’ Say, ‘You have not [yet] believed; but say [instead], ‘We have submitted (aslamnā),’ for faith (īmān) has not yet entered your hearts.'” The verses then define what true faith is: belief in Allah and His Messenger, followed by a life of struggle and sacrifice with one’s wealth and person. The Surah ends by reminding them not to feel they are doing Allah a favor, but that “Allah has conferred a favor upon you that He has guided you to the faith.”

Referenced Timeline: Contemporary Madinah (c. 9 AH).

The Bedouins say, “We have believed.” Say, “You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts.” (49:14)

• Primary evidence: The specific mention of “the Bedouins” (al-a’rāb) and their boastful claim is a direct reference to the events of the Year of Delegations, a well-documented period in the late Medinan phase.
• Classical tafsir: Ibn Kathir and other commentators confirm that this verse was revealed about the Banu Asad tribe. They wanted to be given charity and also claim the high rank of the early believers (the Muhajirun and Ansar). This verse was revealed to teach them the proper adab and to clarify the different levels of faith. It establishes the important theological principle that Islam is the outward declaration and Iman is the inward conviction, and that Iman is a higher station than Islam.

• Location/Context: Madinah.
• Primary Actors: A delegation of Bedouins from the Banu Asad tribe.
• Function in Narrative: To make a crucial theological distinction between outward submission (Islam) and sincere, proven faith (Iman), and to correct the arrogant attitude of new converts.
• Evidence Level: High (strong, specific Asbab al-Nuzul).