Tafsir of Al-Hujurat 49:4

Al-Hujurat (The Chambers): Verse 4

Translation and Exegesis (Tafsir) based on Mafatih al-Ghayb (Al-Razi)

This verse serves as an explanation regarding the state of those who called out to the Prophet (peace be upon him) from behind the chambers, contrasting them with those who behaved properly.

The first group (mentioned previously) lowered their voices, while the second group raised theirs.

This act of raising the voice indicates a neglect of the etiquette required when being in the presence of the Prophet (PBUH) and presenting a need to him.

If someone asks: "When addressing a king, one says, 'O so-and-so,' which is considered poor etiquette. Yet, people say, 'O Allah,' even though Allahu Akbar (God is Greater) is preferred."

We respond: Calling out is of two types:

1. To alert the one being called: Like saying, "O so-and-so," to a companion or servant.
2. To express the need of the caller: Like crying out in lamentation, "O Commander of the Faithful!" or "O Zayd!"

One might object: If Zayd is in the East, the call is not for alerting him, as that is impossible (since he is dead). We reply that saying "O Allah" is to express the need of the soul, not to alert the Listener.

Both aspects (alerting and expressing need) are present in calling out generally, because the caller only calls out due to a need they wish to present, and usually, they call out to someone who is either distracted or heedless. Thus, both aspects are present in the call.

However, their calling out (to the Prophet) was for the purpose of alerting him, which constituted poor etiquette.

As for when one of us addresses an elder by saying, "O my Master" (Ya Sayyidi) or "O my Lord" (Ya Mawlaya), this is treated as a form of description or affirmation (of his status), not the same as the prohibited calling.

Second Point: Calling from behind the chambers (min wara' al-hujurat).

If one calls another when there is no barrier between them, the caller does not require the called person to walk or come closer; the person simply responds from their place. The caller only requires the attention of the one being called.

However, one who calls another from behind a barrier acts as if they are demanding the other person to approach them, similar to someone calling the owner of an orchard from outside the orchard.

Third Point: The mention of "the chambers" (al-hujurat) alludes to the Prophet's private quarters. The proper etiquette dictates that one should not approach the Prophet when he is in his seclusion, even if one has an urgent need. It is better to wait, even if one is in dire need.

The statement, "Most of them do not understand" (aktharuhum la ya'qilun), explains the faults inherent in their poor manners.

Speech is one of the specific characteristics of human beings, placing them at a higher rank than other creatures. Those beneath them in rank do not possess speech. However, calling out (nida') in meaning is akin to alerting. This can sometimes be achieved by striking something against something else.

Animals also exhibit behaviors similar to calling out, which are apparent to everyone. For instance, a ewe cries out seeking her lamb, and so do other animals, like a kid goat.

Thus, the meaning of calling out (as an alert) is present even in non-human beings. Allah states concerning them: "Most of them do not understand." This means that the call emanating from them, because it was not accompanied by good manners, placed them outside the degree of those who possess true understanding (ya'qilun). Their call was like the cry issued by some animal.

There are two interpretations for the use of "Most of them":

1. The Arabs use the plural "most" to mean "all" (al-kull). They use "most" as a precaution against lying and as a safeguard in speech, since lying can invalidate one's deeds in certain matters. Therefore, they say "most" while believing "all." Furthermore, even though Allah's knowledge encompasses all things, He employed language that suited their custom—the custom of being cautious against falsehood. He is essentially saying: "Even though I know everything, I followed your custom of caution, so do not abandon it. Let My choice of this phrasing in My speech be definitive proof of My approval of that caution."
2. It means they lack understanding in most of their states. The verification of this is that if a person is considered under one description (e.g., ignorant and poor), and then considered under another description (e.g., learned and rich), the first composite state is different from the second. For example, if someone was ignorant and poor, and then became learned and wealthy, it is commonly said that the current Zayd is not the same person seen before, but rather in a better state. This indicates that in some circumstances, when considered with that specific state, they are different from themselves when considered with another state. The statement "Most of them" points to this concept.

There is a third interpretation: Perhaps some among them repented from those misguided desires, while others persisted in that bad habit. Thus, "Most of them" excludes those who regretted and separated themselves from the group.

{And if they had been patient until you came out to them, it would have been better for them. And Allah is Forgiving, Merciful.}

If they had exercised patience until the Prophet (PBUH) emerged to them, it would have been better for them (in terms of reward and etiquette). And Allah is Forgiving (of their error) and Merciful (towards them).