ٱلنُّور : ٦٣

لَّا (Do) not
تَجۡعَلُواْ make
دُعَآءَ (the) calling
ٱلرَّسُولِ (of) the Messenger
بَيۡنَكُمۡ among you
كَدُعَآءِ as (the) call
بَعۡضِكُم (of) some of you
بَعۡضٗاۚ (to) others
قَدۡ Verily
يَعۡلَمُ Allah knows
ٱللَّهُ Allah knows
ٱلَّذِينَ those who
يَتَسَلَّلُونَ slip away
مِنكُمۡ among you
لِوَاذٗاۚ under shelter
فَلۡيَحۡذَرِ So let beware
ٱلَّذِينَ those who
يُخَالِفُونَ oppose
عَنۡ [from]
أَمۡرِهِۦٓ his orders
أَن lest
تُصِيبَهُمۡ befalls them
فِتۡنَةٌ a trial
أَوۡ or
يُصِيبَهُمۡ befalls them
عَذَابٌ a punishment
أَلِيمٌ painful

Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allāh knows those of you who slip away, concealed by others. So let those beware who dissent from his [i.e., the Prophet's] order,¹ lest fitnah² strike them or a painful punishment.

Footnotes

¹ Meaning also his way or his sunnah.

² Trials, affliction, dissension, strife, etc.

Do not, among yourselves, consider the calling of the Messenger to be like your calling of one another, by saying, 'O Muhammad!' may peace and salutation be upon him, but say, 'O Prophet of God', or, 'O Messenger of God!' gently, respectfully and in a low voice. Verily God knows those of you who slip away surreptitiously, that is, those who leave the mosque secretly during the sermon without asking leave, hiding behind something (qad, 'verily', is for confirmation). So let those who contravene His command, that is, God's command, or that of His Messenger, beware lest an ordeal, a trial, befall them, or there befall them a painful chastisement, in the Hereafter.

Eating from One's Relatives' Houses Allah says: لَيْسَ عَلَى الاَْعْمَى حَرَجٌ وَلَا عَلَى الاَْعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: Before the Prophet's Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah. Abdur-Razzaq recorded that Mujahid said: A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people's houses.' So this Ayah was revealed granting permission for that. As-Suddi said: A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed: لَيْسَ عَلَى الاَْعْمَى حَرَجٌ (There is no restriction on the blind...). وَلَا عَلَى أَنفُسِكُمْ أَن تَأْكُلُوا مِن بُيُوتِكُمْ nor on yourselves, if you eat from your houses, This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons' houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son's wealth as being like the father's wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said: أَنْتَ وَمَالُكَ لاَِبِيكَ You and your wealth belong to your father. أَوْ بُيُوتِ ابَايِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another. أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ or (from that) whereof you hold keys, Sa`id bin Jubayr and As-Suddi said, This refers to a people's servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason. Az-Zuhri narrated from Urwah that A'isha, may Allah be pleased with her, said, The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.' But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.' Then Allah revealed: أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ (or (from that) whereof you hold keys). أَوْ صَدِيقِكُمْ or (from the house) of a friend. means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it. لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا No sin on you whether you eat together or apart. Ali bin Abi Talhah reported from Ibn Abbas concerning this Ayah, When Allah revealed the Ayah: يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ O you who believe! Eat not up your property among yourselves unjustly, (4:29) the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.' So the people stopped doing that. Then Allah revealed: لَيْسَ عَلَى الاَْعْمَى حَرَجٌ (There is no restriction on the blind,) until His statement; أَوْ صَدِيقِكُمْ (or (from the house) of a friend). A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا (No sin on you whether you eat together or apart). Qatadah said, This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا (No sin on you whether you eat together or apart). So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet, We eat but we do not feel satisfied. He said: لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ اجْتَمِعُوا عَلَى طَعَامِكُمْ وَاذْكُرُوا اسْمَ اللهِ يُبَارَكْ لَكُمْ فِيهِ Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you. It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from Umar, may Allah be pleased with him, that the Messenger of Allah said: كُلُوا جَمِيعًا وَلَا تَفَرَّقُوا فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ Eat together and not separately, for the blessing is in being together. فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا عَلَى أَنفُسِكُمْ But when you enter the houses, greet one another, تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَارَكَةً طَيِّبَةً with a greeting from Allah, blessed and good. Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, This means greet one another with Salam. Ibn Jurayj narrated that Abu Az-Zubayr said, I heard Jabir bin Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.' He said, `I do not think it is anything but obligatory.' Ibn Jurayj said: And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam.' Mujahid said: And when you enter the Masjid, say:`Peace be upon the Messenger of Allah'; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say:`As-Salamu `Alayna wa Ala Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).' This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting. كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاْيَاتِ لَعَلَّكُمْ تَعْقِلُون Thus Allah makes clear the Ayat to you that you may understand. When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings Asking Permission to leave when They are doing something together Allah says: إِنَّمَا الْمُوْمِنُونَ الَّذِينَ امَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُوْلَيِكَ الَّذِينَ يُوْمِنُونَ بِاللَّهِ وَرَسُولِهِ فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِيْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ The believers are only those who believe in Allah and His Messenger; and when they are with him on some common matter, they go not away until they have asked his permission. Verily, those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful. This is another matter of etiquette to which Allah has guided His believing servants. Just as He commanded them to seek permission when entering, He also commanded them to seek permission when leaving, especially when they are doing something together with the Messenger, such as the Friday, `Id, or congregational prayers, or a meeting for the purpose of consultation and so on. Allah commanded them not to leave him in these situations until they had asked his permission. If they did this, then they were of the true believers. Then Allah commanded His Messenger to give permission when someone asked for it, if he wanted to. He said: شَأْنِهِمْ فَأْذَن لِّمَن شِيْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ give permission to whom you will of them, and ask Allah for their forgiveness. Abu Dawud reported that Abu Hurayrah said, The Messenger of Allah said: إِذَا انْتَهَى أَحَدُكُمْ إِلَى الْمَجْلِسِ فَلْيُسَلِّمْ فَإِذَا أَرَادَ أَنْ يَقُومَ فَلْيُسَلِّمْ فَلَيْسَتِ الاُْولَى بِأَحَقَّ مِنَ الاْخِرَةِ When any of you joins a gathering, let him say Salam, and when he wants to leave, let him say Salam. The former is not more important than the latter. This was also recorded by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said:It is a Hasan Hadith. The Etiquette of addressing the Prophet Allah says: لَاا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضًا Make not the calling of the Messenger among you as your calling one of another. Ad-Dahhak said, reporting from Ibn Abbas: They used to say, `O Muhammad,' or `O Abu Al-Qasim,' but Allah forbade them to do that, as a sign of respect towards His Prophet, and told them to say, `O Prophet of Allah,' `O Messenger of Allah.' This was also the view of Mujahid and Sa`id bin Jubayr. Qatadah said: Allah commanded that His Prophet should be treated with respect and honor, and that he should be a leader. Muqatil said concerning the Ayah: لَاا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضًا (Make not the calling of the Messenger among you as your calling one of another). When you address him, do not say, `O Muhammad,' or `O son of `Abdullah'; rather honor him and say, `O Prophet of Allah,' or, `O Messenger of Allah.' لَاا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضًا Make not the calling of the Messenger among you as your calling one of another. A second view concerning the meaning of the Ayah is that it means `do not think that if he prays against you it is like when anyone else prays against you, because his prayers will be answered; so beware lest he prays against you and you will be doomed.' Ibn Abi Hatim recorded this from Ibn Abbas, Al-Hasan Al-Basri and Atiyyah Al-`Awfi. And Allah knows best. قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذًا Allah knows those of you who slip away under shelter. Muqatil bin Hayyan said, This refers to the hypocrites who used to find it too difficult to listen to the Khutbah on Fridays, so they would hide behind some of the Companions of Muhammad and sneak out of the Masjid. It was not proper for a man to leave on Fridays once the Khutbah began, unless he had permission from the Prophet. If one of them wanted to leave, he would make a gesture to the Prophet with his finger, and the Prophet would give permission without the man speaking. This is because if the Prophet was giving the Khutbah and a man spoke, it would invalidate his Friday prayer. As-Suddi said, If they were with him for a congregational prayer, they would hide behind one another so that he could not see them. The Prohibition of going against the Messenger's Commandment Then Allah says: فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ And let those beware who oppose the Messenger's commandment, This means going against the commandment of the Prophet, which is his way, methodology and Sunnah. All words and deeds will be measured against his words and deeds; those that are in accordance with his words and deeds will be accepted, and whatever does not match up will be rejected, no matter who the person is who said and did them. It was recorded in the Two Sahihs and elsewhere that the Messenger of Allah said: مَنْ عَمِلَ عَمَلً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ Whoever does a deed that is not in accordance with this matter of ours will have it rejected. meaning, let those beware who go against the Shariah of the Messenger, in secret and in the open, أَن تُصِيبَهُمْ فِتْنَةٌ lest some Fitnah should befall them, i.e., lest some disbelief or hypocrisy or innovation enter their hearts. أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ or a painful torment be inflicted on them. means in this world afflicting them with capital punishment, or by law of prescribed punishment, or by confinement in prison, or so on. Imam Ahmad recorded that Abu Hurayrah said, The Messenger of Allah said: مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهَا جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ اللَّيِي يَقَعْنَ فِي النَّارِ يَقَعْنَ فِيهَا وَجَعَلَ يَحْجُزُهُنَّ وَيَغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا قَالَ فَذَلِكَ مَثَلِي وَمَثَلُكُمْ أَنَا اخِذٌ بِحُجَزِكُمْ عَنِ النَّارِ هَلُمَّ عَنِ النَّارِ فَتَغْلِبُونِي وَتَقْتَحِمُونَ فِيهَا The parable of me and you is as the example of a man who kindled a fire and when it illuminated all around him, moths and other creatures started falling into the fire, and he was trying to stop them but they overwhelmed him and still kept falling in. This is the parable of me and you. I am trying to restrain you and keep you away from the fire, but you overwhelm me and fall in. This was also narrated by Al-Bukhari and Muslim Allah knows your Condition Allah says: أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالاَْرْضِ Certainly, to Allah belongs all that is in the heavens and the earth. Allah tells us that He is the Sovereign of the heavens and the earth, and He knows the seen and the unseen. He knows what His servants do in secret and in the open. So He says: قَدْ يَعْلَمُ مَا أَنتُمْ عَلَيْهِ Indeed, He knows your condition, He knows and it is visible to Him, and not one iota is hidden from him. This is like the Ayah: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الَّذِي يَرَاكَ حِينَ تَقُومُ وَتَقَلُّبَكَ فِي السَّاجِدِينَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ And put your trust in the All-Mighty, the Most Merciful, Who sees you when you stand up. And your movements among those who fall prostrate. Verily, He, only He, is the All-Hearer, the All-Knower. (26:217-220) وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الاٌّرْضِ وَلَا فِى السَّمَأءِ وَلَا أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِى كِتَابٍ مُّبِينٍ Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed but We are Witness thereof when you are doing it. And nothing is hidden from your Lord; (even) the weight of a speck of dust on the earth or in the heaven. Not what is less than that or what is greater than that but is in a Clear Record. (10:61) أَفَمَنْ هُوَ قَأيِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ Is then He Who takes charge of every person and knows all that he has earned. (13:33) He sees all that His servants do, good and evil alike. And Allah says: أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. (11:5) سَوَاءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ It is the same (to Him) whether any of you conceals his speech or declares it openly). (13:10) وَمَا مِن دَابَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book. (11:6) وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَأ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ And with Him are the keys of the Unseen, none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (6:59) And there are many Ayat and Hadiths which say similar things. وَيَوْمَ يُرْجَعُونَ إِلَيْهِ the Day when they will be brought back to Him, means, the day when all creatures will be brought back to Allah, which is the Day of Resurrection. فَيُنَبِّيُهُم بِمَا عَمِلُوا then He will inform them of what they did. means, He will tell them everything they did in this life, major and minor, significant and insignificant. As Allah says: يُنَبَّأُ الاِنسَـنُ يَوْمَيِذِ بِمَا قَدَّمَ وَأَخَّرَ On that Day man will be informed of what he sent forward (of deeds), and what he left behind. (75:13) وَوُضِعَ الْكِتَـبُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يوَيْلَتَنَا مَا لِهَـذَا الْكِتَـبِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا And the Book will be placed, and you will see the criminals, fearful of that which is therein. They will say:Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers! And they will find all that they did, placed before them, and your Lord treats no one with injustice. (18:49) Allah says here: وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّيُهُم بِمَا عَمِلُوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything. Praise be to Allah, the Lord of all that exists, and we ask Him to help us achieve perfection. The end of the Tafsir of Surah Al-Nur. All praise and thanks are due to Allah.

لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ Do not take the call of the messenger among you as a call of one of you to another - 24:63. One explanation of this verse is that "call of the messenger" means calling of the people by the Holy Prophet ﷺ (which implies that "call" is the act of the messenger). Thus the meaning of the verse is, when the Holy Prophet ﷺ call people, it should not be taken as a common call of an ordinary person, in which one has the choice to go or not to go. In the case of a call by the Holy Prophet ﷺ it becomes obligatory to go to him and leaving the meeting without his permission is unlawful. In the context of the verse the above explanation appears more appropriate. That is why Mazhari and Bayan ul-Qur'an have adopted this explanation. The other explanation of "call of the messenger" is related by Ibn Kathir and Qurtubi on authority of Sayyidna ` Abdullah Ibn ` Abbas ؓ . According to this explanation it means calling of the Holy Prophet ﷺ by the people for some need which implies that 'the messenger' is the object of the 'call'. On the basis of this explanation the meaning of the verse would be that when you Call the Holy Prophet ﷺ for some need, do not call him by his name saying ` Ya Muhammad یا محمد ، as you call others. This is disrespect to him. Therefore, call him by an honorific form of address such as ` Ya Rasul Allah i.e. یا رسول اللہ or ` Ya Nabiyy Allah' یا نبی اللہ . In the final analysis it is obligatory on all Muslims to have respect and veneration for the Holy Prophet ﷺ and to avoid all such things which are in conflict with respect and etiquette, or which may cause inconvenience to the Holy Prophet ﷺ . This injunction is similar in nature to many of those enjoined in Surah al-Hujurat, for instance لَا تَجْهَرُ‌وا لَهُ بِالْقَوْلِ كَجَهْرِ‌ بَعْضِكُمْ لِبَعْضٍ (49:2) It means that when you talk to the Holy Prophet ﷺ keep in mind his respect, and do not talk in a loud voice, as people do while talking to each other. A similar example is إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَ‌اءِ الْحُجُرَ‌اتِ (49:4) which means that when he is inside the house, one must not call him out, rather wait for him outside until he comes out on his own. A Warning It has also been inferred from the second explanation that as a common etiquette it is incumbent upon Muslims to pay respect to the elders, and to call them by their names is disrespect. Elders should always be called with titles of respect. Alhamdulillah The Commentary on Surah An-Nur Ends here.

Tafsir Surat An-Nur: 63 Janganlah kalian jadikan panggilan Rasul di antara kalian seperti panggilan sebagian kalian kepada sebagian yang lain. Sesungguhnya Allah telah mengetahui orang-orang yang berangsur-angsur pergi di antara kalian dengan berlindung (kepada kawannya), maka hendaklah orang-orang yang menyalahi perintahnya takut akan ditimpa cobaan atau ditimpa azab yang pedih. Ad-Dahhak telah meriwayatkan dari Ibnu Abbas, bahwa dahulu mereka mengatakan, "Hai Muhammad, hai Abul Qasim!" Kemudian Allah ﷻ melarang mereka melakukan hal tersebut sebagai penghormatan kepada Nabi-Nya. Nabi ﷺ bersabda, "Ucapkanlah oleh kalian, ‘Hai Nabi Allah, hai Rasulullah'." Hal yang sama telah dikatakan oleh Mujahid dan Sa'id ibnu Jubair. Qatadah mengatakan bahwa Allah memerintahkan demikian agar Nabi-Nya disegani, dihormati, dimuliakan, dan dianggap sebagai pemimpin (mereka). Muqatil telah mengatakan sehubungan dengan makna firman-Nya: “Janganlah kalian jadikan panggilan Rasul di antara kalian seperti panggilan sebagian kalian kepada sebagian yang lain.” (An-Nur: 63). Yakni janganlah kalian menyebutnya 'hai Muhammad' bila kalian, memanggilnya, janganlah pula kalian menyebutnya 'hai anak Abdullah', tetapi muliakanlah dia dengan sebutan 'hai Nabi Allah, hai Utusan Allah'. Malik telah meriwayatkan dari Zaid ibnu Aslam sehubungan dengan makna firman-Nya: “Janganlah kalian jadikan panggilan Rasul di antara kalian seperti panggilan sebagian kalian kepada sebagian yang lain.” (An-Nur: 63). Allah memerintahkan kepada mereka agar memuliakannya. Ini merupakan suatu pendapat yang pengertiannya sesuai dengan makna lahiriah ayat. Makna ayat ini mirip dengan apa yang disebutkan oleh firman-Nya: “Hai orang-orang yang beriman, janganlah kalian katakan (kepada Muhammad) raina.” (Al-Baqarah: 104), hingga akhir ayat. Dan firman Allah ﷻ: “Hai orang-orang yang beriman, janganlah kalian meninggikan suara kalian lebih dari suara Nabi, dan janganlah kalian berkata kepadanya dengan suara keras sebagaimana kerasnya (suara) sebagian kalian terhadap sebagian yang lain, supaya tidak terhapus (pahala) amalan kalian, sedangkan kalian tidak menyadarinya.” (Al-Hujurat: 2) sampai dengan firman-Nya: “Sesungguhnya orang-orang yang memanggil kamu dari luar kamar(mu) kebanyakan mereka tidak mengerti. Dan kalau sekiranya mereka bersabar sampai kamu keluar menemui mereka, sesungguhnya itu adalah lebih baik bagi mereka.” (Al-Hujurat: 5), hingga akhir ayat. Semuanya ini termasuk ke dalam Bab "Etika dan Sopan Santun dalam Berbicara kepada Nabi ﷺ dan Mengobrol di Hadapannya," sebagaimana mereka diperintahkan pula untuk mendahulukan bersedekah sebelum berbicara dengan beliau ﷺ. Menurut pendapat yang kedua mengenai makna ayat ini, bahwa firman-Nya: “Janganlah kalian jadikan panggilan Rasul di antara kalian seperti panggilan sebagian kalian kepada sebagian yang lain.” (An-Nur: 63). Yaitu janganlah kalian mengira bahwa doa Nabi kepada orang lain sama dengan doa orang lain kepada sesamanya, karena sesungguhnya doa Nabi itu dikabulkan. Karena itu, hati-hatilah kalian, jangan sampai Nabi ﷺ mendoakan untuk kemudaratan kalian yang akhirnya kalian pasti akan binasa. Demikianlah menurut apa yang telah diriwayatkan oleh Ibnu Abu Hatim melalui Ibnu Abbas, Al-Hasan Al-Basri, dan Atiyyah Al-Aufi. Firman Allah ﷻ: “Sesungguhnya Allah telah mengetahui orang-orang yang berangsur-angsur pergi di antara kalian dengan berlindung (kepada kawannya).” (An-Nur: 63). Muqatil ibnu Hayyan mengatakan, mereka yang berbuat demikian itu adalah orang-orang munafik. Mereka merasa enggan dan keberatan mengikuti pembicaraan di hari Jumat, yang dimaksud ialah khotbah Jumat. Maka mereka pergi secara berangsur-angsur (surut) dengan berlindung kepada sebagian sahabat Nabi ﷺ hingga keluar dari masjid (lalu kabur). Padahal tidaklah pantas bagi seseorang keluar dari masjid melainkan setelah mendapat izin dari Nabi ﷺ pada hari Jumat sesudah Nabi ﷺ memulai khotbahnya. Dan bilamana seseorang dari kaum muslim hendak keluar, ia berisyarat dengan tangannya kepada Nabi ﷺ, maka Nabi ﷺ memberikan izin kepadanya. Semuanya itu dilakukan olehnya hanya dengan isyarat, tanpa bicara; karena bila ia berbicara, sedangkan Nabi ﷺ dalam keadaan berkhotbah, maka batallah salat Jumatnya. As-Saddi mengatakan bahwa orang-orang munafik itu apabila ada bersama Nabi ﷺ dalam suatu jamaah, maka sebagian dari mereka pergi dengan berangsur-angsur seraya berlindung kepada sebagian lainnya hingga pergi meninggalkan Nabi ﷺ, dan Nabi ﷺ tidak melihat kepergian mereka. Qatadah telah mengatakan sehubungan dengan makna firman-Nya: “Sesungguhnya Allah telah mengetahui orang-orang yang berangsur-angsur pergi di antara kalian dengan berlindung (kepada kawannya).” (An-Nur: 63). Maksudnya, pergi secara berangsur-angsur dari Nabi ﷺ dan dari Kitabullah (yakni tidak mengamalkannya). Sufyan telah mengatakan sehubungan dengan makna firman-Nya: “Sesungguhnya Allah telah mengetahui orang-orang yang berangsur-angsur pergi di antara kalian dengan berlindung (kepada kawannya).” (An-Nur: 63). Yaitu dari saf salat. Mujahid telah mengatakan sehubungan dengan makna liwazan, bahwa makna yang dimaksud ialah menentang. Firman Allah ﷻ: “Maka hendaklah orang-orang yang menyalahi perintahnya takut.” (An-Nur: 63). Yakni menyalahi perintah Rasulullah ﷺ, yaitu menentang jalannya, metodanya, jalurnya, sunnah, dan syariatnya. Maka semua ucapan dan amal perbuatannya ditimbang dengan semua ucapan dan amal perbuatan Nabi ﷺ. Mana yang sesuai, dapat diterima; dan mana yang bertentangan, ditolak dan dikembalikan kepada pelakunya, siapa pun dia adanya. Seperti yang telah disebutkan di dalam kitab Shahihain dan kitab-kitab hadis lainnya dari Rasulullah ﷺ bahwa beliau ﷺ pernah bersabda: “Barang siapa yang mengerjakan suatu amal perbuatan yang tidak sesuai dengan apa yang kami lakukan maka amal perbuatan itu ditolak.” Dengan kata lain, hendaklah orang-orang yang menyalahi syariat Rasulullah ﷺ berhati-hati dan takut lahir dan batinnya “akan ditimpa cobaan.” (An-Nur: 63) dalam hati mereka berupa kekafiran, kemunafikan, atau perkara bid'ah “atau ditimpa azab yang pedih.” (An-Nur: 63, yakni azab di dunia, seperti dihukum mati, atau dihukum had, atau dipenjara, dan lain sebagainya. Seperti yang telah diriwayatkan oleh Imam Ahmad: “Telah menceritakan kepada kami Abdur Razzaq, telah menceritakan kepada kami Ma'mar, dari Hammam ibnu Munabbih yang mengatakan bahwa inilah apa yang telah diceritakan kepada kami oleh Abu Hurairah, bahwa Rasulullah ﷺ pernah bersabda: “Perumpamaan aku dan kalian sama dengan seorang lelaki yang menyalakan api. Setelah apinya menyala, maka kupu-kupu dan serangga-serangga lainnya berjatuhan ke dalam apinya, sedangkan dia berusaha menghalang-halanginya, tetapi mereka dapat mengalahkannya dan menceburkan diri mereka ke dalam api itu. (Nabi ﷺ melanjutkan sabdanya) Yang demikian itulah perumpamaan aku dan kalian; aku menahan kalian agar kalian jangan terjerumus ke dalam neraka, "Menjauhlah dari neraka!" Tetapi kalian dapat mengalahkan aku dan kalian menceburkan diri ke dalam neraka.” Imam Bukhari dan Imam Muslim mengetengahkannya melalui hadis Abdur Razzaq.

Disiplin Kepada Rasul Sejak dari pangkal surat sudah dijelaskan berituk masyarakat yang dikehendaki Islam, baik sejak dari rumahtangga, ataupun sampai berdirinya masyarakat besar, yaitu masyarakat umat. Setiap diri peribadi sudah diisi dengan iman dan persatuan, keyakinan dan pelaksanaan. Dan jalan lurus itu selalu wajib terpimpin. Yang memimpinnya adalah Nabi Muhammad s.a.w. sendiri. Bertindak sendiri di luar kehendak pimpinan, dalam menuju Sabil Allah itu tidaklah mungkin. Umat mesti bersatu padu di bawah satu komando. Komando Rasul. Dan sebagai pemimpin besar Nabi Muhammad s.a.w. telah memegang kendalinya dengan penuh tanggungjawab. Dia yang melangkah di muka, dia yang memberikan contoh dan teladan. Di antara ayat 62 diterangkan bahwasanya tanda iman kepada Allah dan Rasul, ialah jika kaum Muslimin bersama Rasulullah sedang berkumpul menghadapi suatu urusan besar ataupun kecil, sekali-kali tidak seorang jua pun dibolehkan meninggalkan majlia sebelum memohon izin kepada beliau. Orang yang memohonkan izin kepada beliau, dan baru pergi setelah beroleh izin, dalam ayat ini ditegaskan, itulah orang yang seberianya beriman, kepada Allah dan Rasul. Apa sebab? Pekerjaan yang dihartapi bersama itu mengikat segala anggota masyarakat umat di dalamnya. Pada waktu itu kepentingan diri sendiri tidak ada lagi, yang ada hanyalah urusan bersama dan Rasul sebagai pusat pimpinan. Itulah intIsari disiplin ketentaraan (militant) yang diajarkan oleh Islam. Bercalih-calih, berciluh-ciluh, mengelakkan diri tidak ada dalam pekerjaan bersama. Suatu perjuangan kalah atau menangnya, ditentukan oleh kebijaksanaan pimpinan dan kepatuhan yang dipimpin. Diauruh pergi, ditegah berhenti. Kalau ada yang bercalih, bersorak mari mari, tetapi bekerja tidak mau, itulah alamat munafik. Kalau ada yang munafik, pertahanan diancam kebocoran. Menurut riwayat dari Ibnu Iahaq, ayat ini turun ialah seketika terjadi peperangan Khandaq yang terkenal, seketika kota Madinah hendak diaerang oleh sekutu orang Quraisy dan Persatuan Arab dan mendapat persetujuan pula dari Yahudi Bani Quraizhah. Menurut nasihal dari Salman al-Farisi, hendaklah dibuat parit yang dalam di sekitar kota Madinah sebelah barat, yang akan dimasuki oleh musuh itu. Maka bekerjalah orang siang malam menggali parit itu, bergotong-royong bersama-sama. Rasulullah sendiri pun turut menggali parit tersebut sampai selesai. Sedang parit digali siang dan malam, beberapa orang yang imannya tidak teguh kepada Allah dan Rasul, pulang saja ke rumahnya seenaknya, dengan tidak meminta izin terlebih dahulu daripada Rasulullah s.a.w. Kelakuan yang demikian sangatlah merusakkan semangat orang yang bekerja dengan sungguh-sungguh. Maka datanglah ayat ini menjadi teguran kepada orang yang Mu'min, bahwasanya keluar saja dari satu pekerjaan umum di luar izin adalah alamat kurang iman. Dan di dalam ayat ini diterangkan pula, “ko/au mereka meminta izin kepadamu karena beberapa keperluan mereka, beri izinlah siapa yang hendak engkau beri izin di antara mereka." Artinya bahwasanya pertimbangan memberi izin atau tidak memberi izin adalah sepenuhnya di tangan Rasulullah sendiri, “dan mohonkanlah ampun kepada Allah untuk mereka." Artinya, meskipun mereka telah diberi izin, namun meninggalkan pekerjaan bersama itu tetaplah tidak terlepas juga daripada tanggungjawab moral yang tidak enteng. Mereka hanya diberi ampun karena ada kepentingan yang amat mendesak. tidaklah serupa dengan menyerukan nama di antara kita sama kita. Sedangkan Tuhan Allah sendiri belum pernah menyebut namanya “Ya Muhammad", hanya dengan memanggil pangkat tugasnya: “Ya Nabiyu". Wahai Nabi."Ya Ayyuhar Rasuiu". Wahai Utusan Tuhan. Atau kata sindiran “Wahai yang berselimut" (Ya Ayuhhal Muzammil). Atau “Ya Ayyuhal Muddatsir" (Wahai orang yang berselubung). Cara Tuhan memperlakukan NabiNya dengan menghormatinya secara demikian, adalah suri teladan bagi kita sebagai umatnya. Dan kalau hendak -meninggalkan majlianya sebelum selesai pekerjaan, memohon izinlah dengan terus-terang, jangan mengeiuyur saja keluar seorang demi seorang dengan diam-diam, sehingga di akhir pekerjaan dilihat kawan sudah hilang satu hilang dua saja, tak diketahui ke mana perginya. Maka diperingatkanlah bahwasanya sikap-sikap yang demikian, baik bersikap kurang hormat kepada nama beliau seketika memanggilnya, ataupun meninggalkan majlianya dengan tidak memohonkan izinnya terlebih dahulu adalah perbuatan yang sangat salah, yang tidak layak dilakukan oleh qrang yang beriman. Perbuatan demikian adalah kelakuan orang yang masih kurang matang imannya, bahkan sebagai tanda alamat dari orang yang munafik. Orang yang demikian haruslah ingat bahwa perbuatannya yang salah akan berbahaya juga akhir kelaknya, akan ada-ada saja bahaya dan fitnah yang akan menimpa dirinya atau merusakkan masyarakat bersama, karena ada yang tidak setia. Bahkan terancam oleh azhab siksa Ilahi yang lebih besar.

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