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Draft:Verse 11 of Sura al-Qalam

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Verse 11 of Sura al-Qalam
Verse's Information
NameVerse 2 of Sura al-Hujurat
Suraal-Hujurat (49)
Verse2
Juz'26
Content Information
Place of
Revelation		Medina
TopicObserving the reverence and status of Prophet Muhammad (s)


Qur'an 49:2 prescribes the proper etiquette for conversation in the presence of the Prophet (s).[1] According to Javadi Amoli, a Shi'a exegete, God uses this verse to instruct Muslims not to regard the Prophet (s) as an ordinary individual, admonishing them against raising their voices above his.[2] Such behavior is considered indicative of irreverence[3] and may cause him distress; annoying the Prophet is tantamount to Kufr (infidelity),[4] which results in the nullification of deeds.[5] Consequently, religious etiquette dictates that individuals refrain from calling out to one another loudly in the Prophet's (s) presence.[6] In al-Tafsir al-kashif, Muhammad Jawad Mughniyya notes that while raising one's voice unnecessarily is generally improper, it is especially egregious when done in the presence of the Prophet (s), the noblest of creation.[7] Tafsir min huda l-Quran identifies disputing with the Prophet (s) over religious commands as a clear instance of raising one's voice, noting that such conduct could cause him distress.[8]

Qur'an 49:2 on the wall of the Prophet's Chamber

Regarding the occasion of revelation, Tabrisi writes in Tafsir majma' al-bayan that a group from the Banu Tamim tribe entered Al-Masjid al-Nabawi and shouted from behind the door of the Prophet's (s) chambers: "O Muhammad, come out!" This behavior distressed the Prophet (s).[9] It is also reported that hypocrites would address the Prophet (s) loudly to undermine his awe and social status, an act which God subsequently forbade.[10]

Commenting on this verse, some Shi'a exegetes emphasize that Muslims must address the Prophet (s) using respectful titles—such as "O Messenger of Allah,"[11] "O Choice of Allah" (Yā Khīrat Allāh), and "O Chosen of Allah" (Yā Ṣafī Allāh)[12]—to preserve his dignity and status.[13] Accordingly, they have discouraged the use of familiar terms such as "O Ahmad"[14] or "O Muhammad".[15]

Abd Allah Javadi Amoli asserts that the prohibition against raising one's voice was not limited to the Prophet's (s) lifetime but remains applicable today. Therefore, one should not speak loudly within the shrine of the Prophet (s),[16] recite his Ziyara loudly, or call out to others, as this contradicts the etiquette of being in his presence.[17]

It is narrated that upon the revelation of this verse, Thabit b. Qays—who was hard of hearing and naturally spoke with a loud voice, occasionally distressing the Prophet (s)—lamented, "I am the object of this verse; my deeds are nullified and I am among the people of Hell." However, the Prophet (s) identified him as one of the people of Paradise.[18] In certain narrations regarding Verse 2 of Sura al-Hujurat, it is stated that following its revelation, individuals would occasionally call out to the Prophet (s) loudly out of negligence. In such instances, the Prophet (s) would raise his own voice above theirs to prevent the nullification of their deeds.[19]

Notes

  1. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 13, p. 365.
  2. ↑ Javādī Āmulī, Tasnīm, 1390 Sh, vol. 6, p. 34.
  3. ↑ Javādī Āmulī, Tasnīm, 1390 Sh, vol. 6, p. 34; Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 18, p. 308.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 18, p. 309; see: Javādī Āmulī, Tasnīm, 1390 Sh, vol. 6, p. 34.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 196; Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 18, p. 309; see: Javādī Āmulī, Tasnīm, 1390 Sh, vol. 6, p. 34.
  6. ↑ Javādī Āmulī, Sīra-yi Rasūl-i Akram (ṣ) dar Qurʾān, 1376 Sh, vol. 8, p. 310.
  7. ↑ Mughniyya, al-Tafsir al-kāshif, 1424 AH, vol. 7, p. 107.
  8. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 13, p. 366; see: Makārim Shīrāzī, Tafsir-i Nemuneh, 1374 Sh, vol. 22, p. 144.
  9. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 194; Qummī, Tafsir al-Qummī, 1363 Sh, vol. 2, p. 318.
  10. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 13, p. 367.
  11. ↑ Makārim Shīrāzī, Tafsir-i Nemuneh, 1374 Sh, vol. 22, p. 137.
  12. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 12, p. 222.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 196.
  14. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 12, p. 222.
  15. ↑ Makārim Shīrāzī, Tafsir-i Nemuneh, 1374 Sh, vol. 22, p. 137.
  16. ↑ Javādī Āmulī, Tasnīm, 1390 Sh, vol. 6, p. 35.
  17. ↑ Javādī Āmulī, Sīra-yi Rasūl-i Akram (ṣ) dar Qurʾān, 1376 Sh, vol. 8, p. 310.
  18. ↑ Ṭabrisī, Jawāmiʿ al-jāmiʿ, 1377 Sh, vol. 6, p. 85.
  19. ↑ Fayḍ Kāshānī, al-Tafsir al-ṣāfī, 1415 AH, vol. 5, p. 48; Majlisī, Biḥār al-anwār, 1403 AH, vol. 9, p. 331.

References

  • Fayḍ Kāshānī, Mullā Muḥsin. al-Tafsir al-ṣāfī. Ed. Ḥusayn Aʿlamī. Tehran, Maktabat al-Ṣadr, 2nd ed., 1415 AH.
  • Javādī Āmulī, ʿAbd Allāh. Sīra-yi Rasūl-i Akram (ṣ) dar Qurʾān. Qom, Isrāʾ, 1st ed., 1376 Sh.
  • Javādī Āmulī, ʿAbd Allāh. Tasnīm. Qom, Isrāʾ, 9th ed., 1390 Sh.
  • Majlisī, Muḥammad Bāqir. Biḥār al-anwār. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 2nd ed., 1403 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsir-i Nemuneh. Tehran, Dār al-Kutub al-Islāmiyya, 1st ed., 1374 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī. Min hudā l-Qurʾān. Tehran, Dār Muḥibbī al-Ḥusayn, 1st ed., 1419 AH.
  • Mughniyya, Muḥammad Jawād. al-Tafsir al-kāshif. Tehran, Dār al-Kutub al-Islāmiyya, 1st ed., 1424 AH.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsir al-Qummī. Ed. Ṭayyib Mūsawī Jazāyirī. Qom, Dār al-Kitāb, 3rd ed., 1363 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsir al-Qurʾān. Qom, Daftar-i Intishārāt-i Islāmī, 5th ed., 1417 AH.
  • Ṭabrisī, Faḍl b. Ḥasan al-. Jawāmiʿ al-jāmiʿ. Ed. Muḥammad Wāʿiẓ-Zāda Khurāsānī. Mashhad, Āstān-i Quds-i Raḍawī, 1377 Sh.
  • Ṭabrisī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsir al-Qurʾān. Ed. Muḥammad Jawād Balāghī. Tehran, Nāṣir Khusraw, 3rd ed., 1372 Sh.
  • Ṭabrisī, Faḍl b. Ḥasan al-. Jawāmiʿ al-jāmiʿ. Ed. Muḥammad Wāʿiẓ-Zāda Khurāsānī. Mashhad, Āstān-i Quds-i Raḍawī, 1377 Sh.
  • Ṭayyib, Sayyid ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsir al-Qurʾān. Tehran, Islām, 2nd ed., 1378 Sh.
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