Tafsir of Al-Hujurat 49:4

"From behind" (min wara’i): The wara’ is the direction that a person conceals from you with their shadow, whether from behind or in front. The particle min (from) denotes the starting point of the distance, indicating that the calling originated from that location.

If you ask: "Is there a difference between saying min wara’i (from behind) and wara’a (behind)?" I say: The difference is that in the former, it is possible for the caller and the one called to be encompassed by the wara’, whereas in the latter, it is not, because wara’ becomes the starting point of the distance. It is impossible for one direction to be both the starting point and the destination for a single action. When someone says, "So-and-so called me from behind the house," they do not mean the front or the back specifically, but rather any of its outer sides, without specification or restriction.

The rebuke directed at them was not because they called from the back or front of the chambers, but because they called from the open space outside, like uncouth people calling to one another, without regard for any specific direction.

"The Chambers" (al-hujurat): A hujra is a plot of land enclosed by a wall. An animal pen is called a hujra. It is a noun in the form of a passive participle, like ghurfa (a handful) or qabda (a grip). It is pluralized as al-hujurat (with two dammahs), al-hujurat (with a fatha on the jim), and al-hujurat (with a sukun on the jim). All are valid recitations. The intended meaning is the chambers of the wives of the Messenger of Allah (ﷺ), as each had her own chamber.

Their calling from "behind them" could mean they dispersed among the chambers seeking him, or they approached them one by one, or they called from behind the specific chamber he was in, but it was pluralized to honor the Messenger of Allah (ﷺ) and his sanctity. Although the action is attributed to all of them, it is possible that only some performed it while the others were content with it, thus it is as if they all did it. Al-Asamm mentioned that those who called him were Uyayna ibn Hisn and al-Aqra‘ ibn Habis.

The statement that "most of them do not use their reason" may imply that some among them were exempt, or it may be a judgment on the lack of rational people among them, as a small number is often used to denote total negation in their speech. It is reported that a delegation from Banu Tamim came to the Prophet (ﷺ) at midday while he was resting and shouted, "Muhammad, come out to us!" He awoke, came out, and this verse was revealed. When asked about them, he said: "They are the uncouth ones of Banu Tamim; were it not that they are among the fiercest fighters against the False Messiah (al-Dajjal), I would have prayed to Allah to destroy them."

The revelation of this verse in this manner highlights the greatness and reverence of the Messenger of Allah (ﷺ). It records their behavior as foolish and ignorant, uses "chambers" as a metonym for his private quarters and resting place with his wives, and limits the description to the extent necessary to show what was condemned. It uses the definite article (al-) rather than an idafa (genitive construction) and pairs their condemnation with their uncouthness and lack of intellect to console the Prophet (ﷺ) and remove the distress caused by their arrogance and poor manners.

From the beginning of the Surah to this verse, observe how it starts by mandating that matters pertaining to Allah and His Messenger take precedence over all else, without restriction. Then, it follows with a prohibition against raising one's voice, as if the first was a foundation for the second. It then praises those who restrained themselves, showing their high standing with Allah. Finally, it presents the even more egregious act of shouting at the Prophet (ﷺ) while he was in private, as one would shout at the lowest of people, to highlight the enormity of their transgression. Since Allah raised his status so high that the elite of the Muhajirun and Ansar would speak to him in hushed tones, the behavior of these people was a transgression of extreme proportions. From this, one gathers the fruits of wisdom and the beauty of etiquette. It is narrated of Abu Ubayd—whose knowledge, asceticism, and reliability are well-known—that he said: "I never knocked on a scholar's door until he came out at his usual time."

"If they had been patient" (law annahum sabaru): This is in the nominative case as the subject of the implied verb, meaning: "If their patience had been established." Sabr (patience) is restraining the soul from pursuing its desires. Allah says: "And restrain yourself with those who call upon their Lord" (18:28).

If you ask: "Is there a difference between hatta takhruja (until you come out) and ila an takhruja (to the time you come out)?" I say: Hatta is specific to a set limit. You say, "I ate the fish hatta (up to) its head," but you cannot say "up to its middle." Ila is general for any limit. Thus, hatta indicates that the Prophet’s (ﷺ) coming out was a limit set for their patience, and they should not have interrupted any matter before reaching that limit.

If you ask: "What is the benefit of saying ilayhim (to them)?" I say: It implies that if he came out for a reason other than them, they would still have to wait until they knew his coming out was for them.

"It would have been better for them": The pronoun in kana refers either to the implied verb after law or to the act of patience itself.

"And Allah is Forgiving, Merciful": His forgiveness and mercy are vast; they will not be too narrow for these people if they repent and turn back.