1. Tafsir Surat Hujurat
Verses 1 – 2

2. History of this Surat
Hujurât' is the plural form of the word, 'Hujrah' which literally means room. It was revealed in the ninth year after the Prophet's Migration
[al-Baihaqî]
Eight year's after the Migration, many desert tribes began sending representatives to the Prophet to present their oath of allegiance and to accept Islâm .
These representatives were often crude and coarse in their conversations with the Prophet
Thus, Allâh revealed Sûrah al-Hujurat as a guide to moral behaviors and etiquettes. This Surah constitutes a set of moral ideas and a general code of behavior for the Muslims

3. Verse One
"O Believers, do not be so quick to put yourself forward in the presence of Allah and his Messenger... but instead fear Allâh . Verily, Allâh is All-Hearing and All-Knowing."

4. The Presence of Allah and the Messenger means:
That one is in the presence of Allâh , when the Qur'ân is recited and likewise one is in the presence of Allâh's Messenger when his Hadîths are mentioned. Thus, the presence of Allâh and His Messenger is the Qur'ân and the Sunnah.
[Ibn Kathîr vol. 4, p.315]
And forwardness in their presence would be interpreting the Qur'ân and the Sunnah by other than what has been taught by the Messenger of Allâh or giving one's own opinion precedence over the commands of Allâh (Qur'ân) and His Messenger (Sunnah).

5. They are those who will attain success."
Instead of self interpretations, what the Believer instead does is: When clear proofs and evidences from the Qur'ân and the Sunnah are presented he submits to them giving up all his or hers mistaken concepts. As Allâh says:
"The only saying of the faithful believers, when they are called to Allâh (His Words: the Qur'ân) and His Messenger to judge between them, is:
'We hear and we obey'.
They are those who will attain success."
[Sûrah an-Nûr (24): 51]

6. Whereas, the way of the innovator is that he makes up his own concepts and practices and then tries to make the religion comply with his ideas - by unintentionally making false interpretations of the Qur'ân and the Sunnah or claiming them to be the practices of his forefathers. He is no better then those regarding whom Allâh says:
"Then do you believe in a part of the Book and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Judgement, they shall be consigned to the most grievous torment. And Allâh is not unaware of what you do."
[Sûrah Al-Baqarah (2): 58]

7. Verse 2
"O you who Believe! Raise not your voices in the presence of Allâh 's Messenger nor speak aloud to him in talk as you speak loud to one another, lest your deeds may be rendered fruitless, while you perceive not."

8. Az-Zubayr relays to us the following: "When a delegation from the tribe of Tamîm came to the Prophet, Abu Baqr suggested to the Prophet that al-Qa'qâ ibn Ma'bad be sent to meet them and ‘‘Umar ibn Khattâb suggested al-Aqra bin Qays to be sent instead.
Abu Baqr was irritated by ‘Umar's counter proposal so he turned to ‘Umar and said: "You only said that to contradict me" ‘Umar in turn replied that he did not do it to be contrary. An argument aroused and both of them raised their voices so loud that the Prophet's voice was drowned out. Allâh then revealed the verse:
"O you who Believe! Raise not your voices in the presence of Allâh 's Messenger.."

9. Thus it should be noted:
It was forbidden to raise one's voice in the presence of Prophet Muhammad, while he was living, and it forbidden to raise one's voice at the grave of Prophet in Madînah, now that he is dead, or the Masjid

10. It has been narrated that the great Caliph, ‘Umar ibn Khattâb once he heard two men raising their voice in argument in the Prophet's Masjid, so he asked them:
"Do you realize where you are?" But before they could answer, he asked them, "Where are you both from?" They replied they were from Tâif. He then said to them:
"If you had said that you were from Madînah, I would have given you both severe lashes for raising your voices (Arguing) in the masjid of Allâh 's Messenger "
[Sahîh al-Bukharî]

11. The revelation of this verse helps in realizing and understanding that the cure for disputes and disagreement among the Muslims is the adherence to the Qur'ân and the Sunnah. It is emphasized in details in the verse:
“And if you disagree about anything you should refer it to Allâh and His Messenger if you believe in Allâh and the Last Day."
Sûrah an-Nisa (4): 59]

12. After the death of Prophet Muhammad this verse applies to the Qur'ân and the Sunnah as the basis of all decisions. It is also important that the decision be accepted completely by the heart, tongue and the limbs because Allâh says:
"By Allâh , they do not truly believe until they make you (O Muhammad ) the judge in disputes between them, without finding within themselves any resistance to your decision but instead accepting them completely"
[Sûrah An-Nisâ (4): 65]

13. This is because The Prophets decisions were all divinely guided
This is because The Prophets decisions were all divinely guided. Ours are not:
"Nor does he speak of (his own) desires. It is only an inspiration that is inspired."
[Sûrah an-Najm (53): 3]

14. Allâh then warns that those who do not respect the prophet and his authority and sunnah – they may loose all their good deeds:
"A man may inadvertently speak a word pleasing to Allâh because of which Paradise is destined to him, and another may recklessly speak a word displeasing to Allâh because of which he will be cast in the Hellfire, further then the distance between heaven and the earth."
[Sahîh al-Bukharî ]

15. Also Allah says:
"O you who believe! Obey Allâh and obey the Messenger and make not vain your deeds."
[Sûrah Muhammad (47): 33]

16. So this from these first two verses of Hujurat - we learn good Morales such as how to control our anger and respect the houses of Allah (Masjids)
The Messenger of Allâh advised the Muslim Ummah to avoid anger and bad language. He once repeated the command:
"Do not get angry" thrice.
[Sahîh Bukharî]
and:
"The Muslim is the one from whose tongue and hands the Muslims are safe."
[Sahîh al-Bukharî]

17. Also we learn that raising the voice in anger is a sign of bad character, and Islâm has abandoned such ill manners. Allâh recalls the saying of Luqman:
"Lower your voice, (my son) for verily, the most detestable (hateful) voice is the braying of a donkey."
[Sûrah Luqmân (31): 19]

18. Furthermore, Allâh 's Messenger referred the raising of voices in argumentation as being among the signs of the Last Day:
“Voices will be raised loud in the masjids and the tribes will be led by their most sinful members"
[At-Tirmidhî]
Finally, The Prophet advised:
"If you get angry, be quiet!"
[Adâb al-Mufrad]