Surah Hujurat Ayat 1 in Arabic Text
Here you can read various translations of verse 1
O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing.
O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows all things.
Believers, do not advance before Allah and His Messenger, and fear Allah. Verily Allah is All-Hearing, All-Knowing.
O you who believe! Do not put (yourselves) forward before Allah and His Messenger (SAW), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.
O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah. Lo! Allah is Hearer, Knower.
O you who have believed, be not forward before (Literally: between the Two Hands of) Allah and His Me- ssenger, (i.e., do not ant) and be pious to Allah; surely Allah is Ever-Hearing, Ever-Knowing.
Believers, do not push yourselves forward in the presence of God and His Messenger––be mindful of God: He hears and knows all––
اے ایمان والے لوگو! اللہ اور اس کے رسول سے آگے نہ بڑھو اور اللہ سے ڈرتے رہا کرو۔ یقیناً اللہ تعالیٰ سننے واﻻ، جاننے واﻻ ہے
Quran 49 Verse 1 Explanation
For those looking for commentary to help with the understanding of Surah Hujurat ayat 1, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(49:1) Believers, do not advance before Allah and His Messenger, and fear Allah. Verily Allah is All-Hearing, All-Knowing.
1. This is the foremost and basic demand of the faith. If the person who regards Allah as his Lord and accepts Allah’s Messenger (peace be upon him) as his guide and leader, is true in his belief, he can never have the attitude that he should give his own opinion and view precedence over the decision of Allah and His Messenger (peace be upon him), or should adopt an independent opinion in the matters, and pass his own judgments without caring to find out whether Allah and His Messenger have given any guidance in those matters or not, and if they have given it, what it is. That is why it has been said: O you who believe, do not put (yourselves) before Allah and His Messenger (peace be upon him). That is, do not go ahead of them, but follow behind. Do not precede them, but be subordinate to them.
This command is, in its application and effect, a step further to (Surah Al-Ahzab, ayat 36). There it was said: It does not behoove a believing man and a believing woman that when Allah and His Messenger have given their decision in a matter, they should exercise an option in that matter of theirs, and here it is said that the believers should not decide their matters on their own whims, but should look for guidance in Allah’s Book and His Prophet’s (peace be upon him) sunnah concerning those matters. This command it not confined only to individual matters of the Muslims but it also applies to their collective affairs. This is in fact the fundamental article of the Islamic law, which can neither be set aside nor ignored by a Muslim government, or by a Muslim court, or by a parliament. A tradition has been reported in Musnad Ahmad, Abu Daud, Tirmidhi and Ibn Majah, with authentic chains of transmitters, saying that when the Prophet (peace be upon him) was sending Muadh bin Jabal to Yaman as a judge, he asked him: By what will you decide the matters? He submitted: By the Book of Allah. The Prophet (peace be upon him) said: If you do not find the command concerning a matter in the Book of Allah, what will you turn to? He replied: To the sunnah of Allah’s Messenger (peace be upon him). The Prophet (peace be upon him) asked: If this also fails you? He replied: Then I shall exert and find out a solution by myself. Thereupon the Prophet (peace be upon him) placed his hand on Muadh’s chest and said: Thank God Who has helped His Messenger’s deputy to adopt the way that is approved by His Messenger. This giving of precedence to the Book of Allah and the sunnah of His Messenger over one’s own exercise to find out a solution and to turn to them first to obtain guidance is the thing that marks the distinction between a Muslim judge and a non-Muslim judge. Likewise, in the matter of legislation also there is absolute consensus that the first and foremost source of the law is the divine Book and after it the sunnah of the Messenger (peace be upon him) of Allah. Even the consensus of the entire ummah cannot go against or remain independent of them, not to speak of the individual Muslim’s reasoning and endeavor to interpret the law.
2. That is, if ever you adopted an attitude of independence as against Allah and His Messenger (peace be upon him), or gave priority to your own opinion and view over their command, you should know that you have to deal with that God Who is hearing whatever you utter and is even aware of your secret intentions.
1. O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing. 2. O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not. 3. Verily, those who lower their voices in the presence of Allah’s Messenger, they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.
In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honor and esteem. Allah the Exalted and Most Honored said,
(O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented;
(Make not (a decision) in advance before Allah and His Messenger,) “Do not say anything that contradicts the Qur’an and Sunnah.” Qatadah commented, “We were told that some people used to say, `Revelation should be sent down about such and such matters,’ and, `such and such practices should be rendered allowed.’ Allah the Exalted disliked this attitude.” Allah said,
(and have Taqwa of Allah.) meaning, `in what He has ordered you;’
(Verily, Allah is Hearing,) `your statements,’
(Knowing.) `your intentions.’ Allah said,
(O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet . It was stated that this Ayah was revealed about Abu Bakr and `Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, “The two righteous ones, Abu Bakr and `Umar, almost earned destruction when they raised their voices before the Prophet who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra` bin Habis the member of the Banu Mujashi` while the other recommended another man. Nafi` (a subnarrator) said: “I don’t remember his name.” Abu Bakr said to `Umar, `You only wanted to contradict me,’ while `Umar said, `I did not intend to contradict you.’ Their voices then became loud, thereupon Allah the Exalted sent down this Ayah,
(O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)” `Abdullah bin Az-Zubayr said, “After that, `Umar’s voice was so low that the Messenger of Allah had to ask him to repeat what he said so that he could understand what he was saying to him.” `Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet and that Abu Bakr recommended Al-Qa`qa` bin Ma`bad to be appointed as their leader, while `Umar recommended Al-Aqra` bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, “The Prophet missed Thabit bin Qays and a man said, `O Allah’s Messenger! I will find out about his news.’ That man went to Thabit and found him sitting at home with his head lowered and asked him, `What is the matter’ Thabit said, `An evil matter!’ And he said that he used to raise his voice above the voice of the Prophet . He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet and conveyed Thabit’s statement and returned to Thabit with a wonderfully good news. The Prophet said,
(Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)” Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, “When this Ayah was revealed,
(O you who believe! Raise not your voices above the voice of the Prophet), until,
(while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, `I was the one who raised his voice above the voice of Allah’s Messenger . I am among the dwellers of the Fire. My good deeds have been done in vain.’ He remained in his house feeling distressed, and the Messenger of Allah noticed his absence. So some men went to Thabit and said to him, `The Prophet noticed your absence. What is the matter with you’ Thabit said, `I used to raise my voice above the voice of the Prophet and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.’ They went to the Prophet and told him what Thabit said and the Prophet said,
(Nay, he is among the dwellers of Paradise.)” Anas commented, “We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, `The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.’ And he went on fighting until he was martyred, may Allah be pleased with him.” Allah then prohibited speaking to the Prophet in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said,
(nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah,
(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah’s statement,
(lest your deeds should be thwarted while you perceive not.) means, `We ordered you to refrain from raising your voices to the Prophet , so that he will not get angry with you, because in doing so, you will also anger Allah.’ The good deeds of he who caused the Prophet’s anger will become useless without him even knowing. In the Sahih, there is a Hadith that states,
(Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one’s voice before the Messenger and encourages, directs and recommends this better behavior.
(Verily, those who lower their voices in the presence of Allah’s Messenger, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa,
(For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, “Someone wrote to `Umar, `O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it’ `Umar replied, `He who feels desire to commit a sin, but does not commit it,
(they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)”’
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