(Revealed after Hijrah)

Date of Revelation and Context
The Surah was revealed in the 9th year of the Hijrah, after the Fall of Mecca. When with the Fall of Mecca Islam had become a great political power and large masses of people had entered its fold, it was in the fitness of time that the newly initiated people should have been taught good manners and morals. The Surah teaches Muslims those good manners and morals. It also deals with some social evils which find their way into a materially-advanced and wealthy society (the Muslims had become such a society after the conquest of Arabia) and speaks of the accession to Islam of great political power and material wealth. Naturally, and quite appropriately, it embodies regulations for the settlement of international disputes. It opens with strict injunctions to Muslims to show full regard and respect to the Holy Prophet which befits his status as a great Divine Messenger. They are further enjoined not to anticipate his decisions but to give unquestioning obedience to him. They should not raise their voices above his voice; this not only constitutes bad manners but also shows lack of proper respect for the Leader which is calculated to undermine discipline in the Muslim Community.

The Surah, then, warns Muslims to be on their guard against giving credence to false rumors, as such rumors are calculated to land Muslims into very awkward situations and lays down, in brief words, rules on which a League of Nations, or a United Nations Organization, can be built on sound and solid foundations. Next, it mentions some social evils which, if not guarded against and effectively checked in time, are calculated to eat into the vitals of a community and undermine its whole social structure. Of these social evils the common ones are suspicion, false accusation, spying, and backbiting; and most pronounced and far reaching in their evil consequences are conceit and pride born of a false sense of racial superiority. The Qur'an recognizes no basis of superiority save that of piety and righteous conduct.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم
[49:1] In the name of Allah, the Gracious, the Merciful.

يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تُقَدِّمُوا بَيْنَ يَدَيْ اللَّهِ وَرَسُولِهِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
[49:2] O ye who believe! be not forward[2787] in the presence of Allah and His Messenger, but fear Allah. Verily, Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلاَ تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لاَ تَشْعُرُونَ
[49:3] O ye who believe! raise not your voices above the voice of the Prophet[2788], and speak not aloud to him, as you speak aloud to one another, lest your works become vain while you perceive not.

إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُوْلَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
[49:4] Verily those who lower their voices in the presence of the Messenger of Allah are the ones whose hearts Allah has purified for righteousness[2789]. For them is forgiveness and a great reward.

إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لاَ يَعْقِلُونَ
[49:5] Those who shout out to thee from without thy private apartments — most of them lack understanding.[2790]

وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
[49:6] And if they had waited patiently until thou came out to them, it would be better for them. But Allah is Most Forgiving, Merciful.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ
[49:7] O ye who believe! if an unrighteous person brings you any news, ascertain[2791] the correctness of the report fully, lest you harm a people in ignorance, and then become repentant for what you have done.

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنْ الأَمْرِ لَعَنِتُّمْ وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمْ الإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُوْلَئِكَ هُمْ الرَّاشِدُونَ

[49:8] And know that among you is the Messenger of Allah; if he were to comply with your wishes in most of the matters, you would surely come to trouble[2792]; but Allah has endeared the faith to you and has made it look beautiful to your hearts, and He has made disbelief, wickedness and disobedience hateful to you. Such indeed are those who follow the right course,

فَضْلاً مِنْ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ
[49:9] Through the grace and favour of Allah. And Allah is All-Knowing, Wise.

وَإِنْ طَائِفَتَانِ مِنْ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

[49:10] And if two parties of believers fight against each other, make peace between them[2793]; then if after that one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity, and act justly. Verily, Allah loves the just.

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
[49:11] Surely all believers are brothers. So make peace between brothers[2794], and fear Allah that mercy may be shown to you.

يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ يَسْخَرْ قَومٌ مِنْ قَوْمٍ عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلاَ نِسَاءٌ مِنْ نِسَاءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ وَلاَ تَلْمِزُوا أَنفُسَكُمْ وَلاَ تَنَابَزُوا بِالأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الإِيمَانِ وَمَنْ لَمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ

[49:12] O ye who believe! let not one people deride another people, who may be better than they, nor let women deride other women, who may be better than they. And defame not your own people, nor call one another by nicknames. Bad indeed is evil reputation after the profession of belief; and those who repent not are the wrongdoers.

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنْ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلاَ تَجَسَّسُوا وَلاَ يَغْتَبْ بَعْضُكُمْ بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ

[49:13] O ye who believe! avoid most of suspicions[2795]; for suspicion in some cases is a sin. And spy not, nor back-bite one another. Would any of you like to eat the flesh of his brother who is dead? Certainly you would loathe it. And fear Allah, surely, Allah is Oft-Returning with compassion and is Merciful.

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
[49:14] O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another[2796]. Verily, the most honourable[2797] among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.

قَالَتْ الأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الإِيمَانُ فِي قُلُوبِكُمْ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لاَ يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

[49:15] The Arabs of the desert say, ‘We believe.’ Say, “You have not believed yet; but rather say, ‘We have accepted Islam,’ for the true belief has not yet entered into your hearts.[2798]” But if you obey Allah and His Messenger, He will not detract anything from your deeds Surely, Allah is Most Forgiving, Merciful.

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ أُوْلَئِكَ هُمُ الصَّادِقُونَ
[49:16] The believers are only those who truly believe in Allah and His Messenger, and then doubt not, but strive with their possessions and their persons in the cause of Allah. It is they who are truthful.

قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
[49:17] Say, ‘Will you acquaint Allah with your faith, while Allah knows whatever is in the heavens and whatever is in the earth, and Allah knows all things full well?’

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لاَ تَمُنُّوا عَلَيَّ إِسْلاَمَكُمْ بَلْ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلإِيمَانِ إِنْ كُنتُمْ صَادِقِينَ
[49:18] They think they have done thee a favour by their embracing Islam. Say, ‘Deem not your embracing Islam a favour unto me. On the contrary, Allah has bestowed a favour upon you in that He has guided you to the true Faith, if you are truthful.’

إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالأَرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ
[49:19] Verily, Allah knows the secrets of the heavens and the earth. And Allah sees all that you do.

2787. Believers are enjoined to show proper respect to, and regard for; the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.

2788. The verse lays great stress on observing an attitude of utmost respectfulness towards the Holy Prophet. The Muslims should not talk loudly in his presence or address him aloud which not only constitutes bad manners, but is calculated to do moral injury to one so rude as not to show due respect to the Leader.

2789. To speak in low tones in the presence of the Holy Prophet is indicative of respect for him and of one's own humility of heart, while the raising of voice unnecessarily smacks of conceit and arrogance.

2790. Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behavior.

2791. Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighboring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia; and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy's part, rumors which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.

2792. Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.

2793. A great danger to the security and solidarity of a Muslim State are the disputes and quarrels that haply might arise between different Muslim groups or parties. This verse provides an effective remedy to compose such differences. Primarily, it deals with the settlement of disputes between Muslim parties, but it equally embodies a sound basis on which a really effective League of Nations or a United Nations Organization, can be built. The verse lays down a sound principle for the maintenance of international peace.

2794. The verse lays special stress on Islamic brotherhood. If there happens to arise a quarrel or dispute between two Muslim individuals or groups, other Muslims are enjoined to take immediate steps to bring about reconciliation between them. Islam's real strength lies in this ideal of brotherhood, which transcends all barriers of caste, color or clime.

2795. The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among
Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.

2796. Shu'ub is the plural of Sha'b which means; a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).

2797. After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, female as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status; descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they
might benefit from one another's national characteristics and good qualities. On the occasion of the Last Pilgrimage at Mecca, a short time before his death, the Holy Prophet addressing a vast concourse of Muslims said, '0 ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the most righteous among you (Baihaqui). These noble words epitomize one of lslam's loftiest ideals and strongest principles. In a society riven with class distinctions the Holy Prophet preached a principle intensely democratic.

2798. All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.