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Surah Mominoon In Arabic

Transliteration English

Bismillaahir Rahmaanir Raheem

1. Qad aflahal mu’minoon
2. Allazeena hum fee Salaatihim khaashi’oon
3. Wallazeena hum ‘anillaghwimu’ridoon
4. Wallazeena hum liz Zakaati faa’iloon
5. Wallazeena hum lifuroo jihim haafizoon
6. Illaa ‘alaaa azwaajihim aw maa malakat aimaanuhum fa innahum ghairu maloomeen
7. Famanib taghaa waraaa’a zaalika fa ulaaa’ika humul ‘aadoon
8. Wallazeena hum li amaanaatihim wa ‘ahdihim raa’oon
9. Wallazeena hum ‘alaa Salawaatihim yuhaafizoon
10. Ulaaa’ika humul waarisoon
11. Allazeena yarisoonal Firdawsa hum feehaa khaalidoon
12. Wa laqad khalaqnal insaana min sulaalatim minteen
13. Summa ja’alnaahu nutfatan fee qaraarim makeen
14. Summa khalaqnan nutfata ‘alaqatan fakhalaqnal ‘alaqata mudghatan fakhalaq nal mudghata ‘izaaman fakasawnal ‘izaama lahman summa anshaanaahu khalqan aakhar; fatabaarakal laahu ahsanul khaaliqeen
15. Summa innakum ba’da zaalika la maiyitoon
16. Summa innakum Yawmal Qiyaamati tub’asoon
17. Wa laqad khalaqnaa fawqakum sab’a taraaa’iqa wa maa kunnaa ‘anil khalqi ghaafileen
18. Wa anzalnaa minas samaaa’i maaa’am biqadarin fa-askannaahu fil ardi wa innaa ‘alaa zahaabim bihee laqaa diroon
19. Fa anshaanaa lakum bihee Jannaatim min nakheelinw wa a’naab; lakum feehaa fawaakihu kaseeratunw wa minhaa taakuloon
20. Wa shajaratan takhruju min Toori Sainaaa’a tambutu bidduhni wa sibghil lil aakileen
21. Wa inna lakum fil an’aami la’ibrah; nusqeekum mimmaa fee butoonihaa wa lakum feehaa manaafi’u kaseeratunw wa minhaa taakuloon
22. Wa ‘alaihaa wa’alal fulki tuhmaloon (section 1)
23. Wa laqad arsalnaa Noohan ilaa qawmihee faqaala yaa qawmi’budul laaha maa lakum min ilahin ghairuhoo afalaa tattaqoon
24. Faqaalal mala’ul lazeena kafaroo min qawmihee maa haazaaa illaa basharum mislukum yureedu ai yatafaddala ‘alaikum wa law shaaa’al laahu la anzala malaaa’ikatam maa sami’naa bihaazaa feee aabaaa’inal  awwaleen
25. In huwa illaa rajulum bihee jinnatun fatarabbasoo bihee hatta heen
26. Qaala Rabbin surnee bimaa kazzaboon
27. Fa awhainaaa ilaihi anis na’il fulka bi a’yuninaa wa wahyinaa fa izaa jaaa’a amrunaa wa faarat tannooru fasluk feehaa min kullin zawjainis naini wa ahlaka illaa man sabaqa ‘alaihil qawlu minhum walaa tukhaatibnee fil lazeena zalamooo innaahum mughraqoon
28. Fa izas tawaita anta wa mam ma’aka ‘alal fulki faqulil hamdu lillaahil lazee najjaanaa minal qawmiz zalimeen
29. Wa qur Rabbi anzilnee munzalam mubaarakanw wa Anta khairul munzileen
30. Inna fee zaalika la Aayaatinw wa in kunnaa lamubtaleen
31. Summaa anshaana mim ba’dihim qarnan aakhareen
32. Fa arsalnaa feehim Rasoolam minhum ani’budul laaha maa lakum min ilaahin ghairuhoo afalaa tattaqoon (section 2)
33. Wa qaalal mala-u min qawmihil lazeena kafaroo wa kazzaboo bi liqaaa’il Aakhirati wa atrafnaahum fil hayaatid dunyaa maa haazaaa illaa basharum mislukum yaakulu mimmaa taakuloona minhu wa yashrabu mimmaa tashraboon
34. Wa la’in at’atum basharam mislakum innakum izal lakhaasiroon
35. A-Ya’idukum annakum izaa mittum wa kuntum turaabanw wa izaaman annakum mukhrajoon
36. Haihaata haihaata limaa too’adoon
37. In hiya illaa hayaatunad dunyaa namootu wa nahyaa wa maa nahnu bimab’ooseen
38. In huwa illaa rajulunif taraa ‘alal laahi kazibanw wa maa nahnuu lahoo bimu’mineen
39. Qaala Rabbin surnee bimaa kazzaboon
40. Qaala ‘ammaa qaleelil la yusbihunna naadimeen
41. Fa akhazat humus saihatu bilhaqqi faja’alnaahum ghusaaa’aa; fabu’dal lilqaw miz zaalimeen
42. Summa anshaanaa mim ba’dihim quroonan aakhareen
43. Maa tasbiqu min ummatin ajalahaa wa maa yastaakhiroon
44. Summa arsalnaa Rusulanaa tatraa kulla maa jaaa’a ummatar Rasooluhaa kazzabooh; fa atba’naa ba’dahum ba’danw wa ja’alnaahum ahaadees; fabu’dal liqawmil laa yu’minoon
45. Summa arsalnaa Moosaa wa akhaahu Haaroona bi Aayaatinaa wa sultaanim mubeen
46. Ilaa Fir’awna wa mala’ihee fastakbaroo wa kaanoo qawman ‘aaleen
47. Faqaaloo annu’minu libasharaini mislinaa wa qawmuhumaa lanaa ‘aabidoon
48. Fakazzaboohumaa fakaanoo minal muhlakeen
49. Wa laqad aatainaa Moosal Kitaaba la’allahum yahtadoon
50. Wa ja’alnab na Maryama wa ummahooo aayatannw wa aawainaahumaaa ilaa rabwatin zaati qaraarinw wa ma’een (section 3)
51. Yaaa aiyuhar Rusulu kuloo minat taiyibaati wa’maloo saalihan innee bimaa ta’maloona ‘Aleem
52. Wa inna haaziheee ummatukum ummatanw waahidatanw wa Ana Rabbukum fattaqoon
53. Fataqatta’ooo amrahum bainahum zuburaa; kullu hizbim bimaa ladaihim farihoon
54. Fazarhum fee ghamratihim hattaa heen
55. A-yahsaboona annnamaa numiduhum bihee mimmaalinw wa baneen
56. Nusaari’u lahum fil khairaat; bal laa yash’uroon
57. Innal lazeena hum min khashyati Rabbihim mushfiqoon
58. Wallazeena hum bi Aayaati Rabbihim yu’minoon
59. Wallazeena hum bi Rabbihim laa yushrikoon
60. Wallazeena yu’toona maaa aataw wa quloobuhum wajilatun annahum ilaa Rabbihim raaji’oon
61. Ulaaa’ika yusaari’oona fil khairaati wa hum lahaa saabiqoon
62. Wa laa nukallifu nafsan illaa wus’ahaa wa ladainaa kitaabuny yantiqu bilhaqqi wa hum la yuzlamoon
63. Bal quloobuhum fee ghamratim min haazaa wa lahum a’maalum min dooni zaalika hum lahaa ‘aamiloon
64. Hattaaa izaaa akhaznaa mutrafeehim bil’azaabi izaa hum yaj’aroon
65. Laa taj’arul yawma innakum minnaa laa tunsaroon
66. Qad kaanat Aayaatee tutlaa ‘alaikum fakuntum ‘alaaa a’qaabikum tankisoon
67. Mustakbireena bihee saamiran tahjuroon
68. Afalam yaddabbarrul qawla am jaaa’ahum maa lam yaati aabaaa’ahumul awwaleen
69. Am lam ya’rifoo Rasoolahum fahum lahoo munkiroon
70. Am yaqooloona bihee jinnnah; bal jaaa’ahum bilhaqqi wa aksaruhum lil haqqi kaarihoon
71. Wa lawit taba’al haqqu ahwaaa’ahum lafasadatis samaawaatu wal ardu wa man feehinnn; bal atainaahum bizikrihim fahum ‘an zikrihim mu’ridoon
72. Am tas’aluhum kharjan fakharaaju Rabbika khairunw wa Huwa khairur raaziqeen
73. Wa innaka latad’oohum ilaa Siraatim Mustaqeem
74. Wa innnal lazeena laa yu’minoona bil Aakhirati ‘anis siraati lanaakiboon
75. Wa law rahimnaahum wa kashafnaa maa bihim min durril lalajjoo fee tughyaanihim ya’mahoon
76. Wa laqad akhaznaahum bil’azaabi famastakaanoo li Rabbihim wa maa yatadarra’oon
77. Hattaaa izaa fatahnaa ‘alaihim baaban zaa ‘azaabin shadeedin izaa hum feehi mublisoon (section 4)
78. Wa Huwal lazeee ansha a-lakumus sam’a wal absaara wal af’idah; qaleelam maa tashkuroon
79. Wa Huwal lazee zara akum fil ardi wa ilaihi tuhsharoon
80. Wa Huwal lazee yuhyee wa yumeetu wa lahukh tilaaful laili wannahaar; afalaa ta’qiloon
81. Bal qaaloo misla maa qaalal awwaloon
82. Qaalooo ‘a-izaa mitnaa wa kunnaa turaabanw wa ‘izaaman ‘a-innaa lamab ‘oosoon
83. Laqad wu’idnaa nahnu wa aabaaa’unaa haazaa min qablu in haazaaa illaaa asaateerul awwaleen
84. Qul limanil ardu wa man feehaaa in kuntum ta’lamoon
85. Sa-yaqooloona lillaah; qul afalaa tazakkkaroon
86. Qul mar Rabbus samaawaatis sab’i wa Rabbul ‘Arshil ‘Azeem
87. Sa yaqooloona lillaah; qul afalaa tattaqoon
88. Qul mam bi yadihee malakootu kulli shai’inw wa Huwa yujeeru wa laa yujaaru ‘alaihi in kuntum ta’lamoon
89. Sa yaqooloona lillaah; qul fa annaa tus haroon
90. Bal atainaahum bil haqqi wa innahum lakaaziboon
91. Mat takhazal laahu minw waladinw wa maa kaana ma’ahoo min ilaah; izal lazahaba kullu ilaahim bimaa khalaqa wa la’alaa ba’duhum ‘alaa ba’d; Subhaannal laahi ‘ammaa yasifoon
92. ‘Aalimil Ghaibi wash shahhaadati fata’aalaa ‘ammaa yushrikoon (section 5)
93. Qur Rabbi immmaa turiyannee maa yoo’adoon
94. Rabbi falaa taj’alnee fil qawmiz zaalimeen
95. Wa innaa ‘alaaa an nuriyaka maa na’iduhum laqaadiroon
96. Idfa’ billate hiya ahsanus saiyi’ah; nahnu a’lamu bimaa yasifoon
97. Wa qur Rabbi a’oozu bika min hamazaatish Shayaateen
98. Wa a’oozu bika Rabbi ai-yahduroon
99. Hattaaa izaa jaaa’a ahada humul mawtu qaala Rabbir ji’oon
100. La’alleee a’malu saalihan feemaa taraktu kallaa; innahaa kalimatun huwa qaaa’iluhaa wa minw waraaa’ihim barzakhun ilaa Yawmi yub’asoon
101. Fa izaa nufikha fis Soori falaaa ansaaba bainahum yawma’izinw wa laa yatasaaa’aloon
102. Faman saqulat mawaazee nuhoo fa ulaaa’ika humul muflihoon
103. Wa man khaffat mawaa zeenuhoo fa ulaaa’ikal lazeena khasiroo ‘anfusahum fee Jahannama khaalidoon
104. Talfahu wujoohahumun Naaru wa hum feehaa kaalihoon
105. Alam takun Aayaatee tutlaa ‘alaikum fakuntum bihaa tukazziboon
106. Qaaloo Rabbanaa ghalabat ‘alainaa shiqwatunaa wa kunnaa qawman daaalleen
107. Rabbanaa akhrijnaa minhaa fa in ‘udnaa fa innaa zaalimoon
108. Qaalakh sa’oo feehaa wa laa tukallimoon
109. Innahoo kaana fareequm min ‘ibaadee yaqooloona Rabbanaaa aamannaa faghfir lanaa warhamnaa wa Anta khairur raahimeen
110. Fattakhaztumoohum sikhriyyan hattaaa ansawkum zikree wa kuntum minhum tadhakoon
111. Inee jazaituhumul Yawma bimaa sabarooo annahum humul faaa’izoon
112. Qaala kam labistum fil ardi ‘adada sineen
113. Qaaloo labisnaa yawman aw ba’da yawmin fas’alil ‘aaaddeen
114. Qaala il labistum illaa qaleelal law annakum kuntum ta’lamoon
115. Afahasibtum annamaa khalaqnaakum ‘abasanw wa annakum ilainaa laa turja’oon
116. Fata’aalal laahul Malikul Haqq; laaa ilaaha illaa Huwa Rabbul ‘Arshil Kareem
117. Wa mai yad’u ma’allaahi ilaahan aakhara laa burhaana lahoo bihee fa inna maa hisaabuhoo ‘inda Rabbih; innahoo laa yuflihul kaafiroon
118. Wa qul Rabbigh fir warham wa Anta khairur raahimeen (section 6)

Translation

In the name of Allah, the Compassionate, the Merciful.

1. Successful indeed are the believers
2. Who are humble in their prayers,
3. And who shun vain conversation,
4. And who are payers of the poor-due;
5. And who guard their modesty –
6. Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy,
7. But whoso craveth beyond that, such are transgressors –
8. And who are shepherds of their pledge and their covenant,
9. And who pay heed to their prayers.
10. These are the heirs
11. Who will inherit paradise. There they will abide.
12. Verily We created man from a product of wet earth;
13. Then placed him as a drop (of seed) in a safe lodging;
14. Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators!
15. Then lo! after that ye surely die.
16. Then lo! on the Day of Resurrection ye are raised (again).
17. And We have created above you seven paths, and We are never unmindful of creation.
18. And we send down from the sky water in measure, and We give it lodging in the earth, and lo! We are Able to withdraw it.
19. Then We produce for you therewith gardens of date-palms and grapes, wherein is much fruit for you and whereof ye eat;
20. And a tree that springeth forth from Mount Sinai that groweth oil and relish for the eaters.
21. And lo! in the cattle there is verily a lesson for you. We give you to drink of that which is in their bellies, and many uses have ye in them, and of them do ye eat;
22. And on them and on the ship ye are carried.
23. And We verily sent Noah unto his folk, and he said: O my people! Serve Allah. Ye have no other Allah save Him. Will ye not ward off (evil)?
24. But the chieftains of his folk, who disbelieved, said: This is only a mortal like you who would make himself superior to you. Had Allah willed, He surely could have sent down angels. We heard not of this in the case of our fathers of old.
25. He is only a man in whom is a madness, so watch him for a while.
26. He said: My Lord! Help me because they deny me.
27. Then We inspired in him, saying: Make the ship under Our eyes and Our inspiration. Then, when Our command cometh and the oven gusheth water, introduce therein of every (kind) two spouses, and thy household save him thereof against whom the Word hath already gone forth. And plead not with Me on behalf of those who have done wrong. Lo! they will be drowned.
28. And when thou art on board the ship, thou and whoso is with thee, then say: Praise be to Allah Who hath saved us from the wrongdoing folk!
29. And say: My Lord! Cause me to land at a blessed landing-place, for Thou art Best of all who bring to land.
30. Lo! herein verily are portents, for lo! We are ever putting (mankind) to the test.
31. Then, after them, We brought forth another generation;
32. And we sent among them a messenger of their own, saying: Serve Allah, Ye have no other Allah save Him. Will ye not ward off (evil)?
33. And the chieftains of his folk, who disbelieved and denied the meeting of the Hereafter, and whom We had made soft in the life of the world, said: This is only a mortal like you, who eateth of that whereof ye eat and drinketh of that ye drink.
34. If ye were to obey a mortal like yourselves, then, lo! ye surely would be losers.
35. Doth he promise you that you, when ye are dead and have become dust and bones, will (again) be brought forth?
36. Begone, begone, with that which ye are promised!
37. There is naught but our life of the world; we die and we live, and we shall not be raised (again).
38. He is only a man who hath invented a lie about Allah. We are not going to put faith in him.
39. He said: My Lord! Help me because they deny me.
40. He said: In a little while they surely will become repentant.
41. So the (Awful) Cry overtook them rightfully, and We made them like as wreckage (that a torrent hurleth). A far removal for wrongdoing folk!
42. Then after them We brought forth other generations.
43. No nation can outstrip its term, nor yet postpone it.
44. Then We sent our messengers one after another. Whenever its messenger came unto a nation they denied him; so We caused them to follow one another (to disaster) and We made them bywords. A far removal for folk who believe not!
45. Then We sent Moses and his brother Aaron with Our tokens and a clear warrant
46. Unto Pharaoh and his chiefs, but they scorned (them) and they were despotic folk.
47. And they said: Shall we put faith in two mortals like ourselves, and whose folk are servile unto us?
48. So they denied them, and became of those who were destroyed.
49. And We verily gave Moses the Scripture, that haply they might go aright.
50. And We made the son of Mary and his mother a portent, and We gave them refuge on a height, a place of flocks and watersprings.
51. O ye messengers! Eat of the good things, and do right. Lo! I am Aware of what ye do.
52. And lo! this your religion is one religion and I am your Lord, so keep your duty unto Me.
53. But they (mankind) have broken their religion among them into sects, each group rejoicing in its tenets.
54. So leave them in their error till a time.
55. Think they that in the wealth and sons wherewith We provide them
56. We hasten unto them with good things? Nay, but they perceive not.
57. Lo! those who go in awe for fear of their Lord.
58. And those who believe in the revelations of their Lord,
59. And those who ascribe not partners unto their Lord,
60. And those who give that which they give with hearts afraid because they are about to return unto their Lord,
61. These race for the good things, and they shall win them in the race.
62. And we task not any soul beyond its scope, and with Us is a Record which speaketh the truth, and they will not be wronged.
63. Nay, but their hearts are in ignorance of this (Qur’an), and they have other works, besides, which they are doing;
64. Till when We grasp their luxurious ones with the punishment, behold! they supplicate.
65. Supplicate not this day! Assuredly ye will not be helped by Us.
66. My revelations were recited unto you, but ye used to turn back on your heels,
67. In scorn thereof. Nightly did ye rave together.
68. Have they not pondered the Word, or hath that come unto them which came not unto their fathers of old?
69. Or know they not their messenger, and so reject him?
70. Or say they: There is a madness in him? Nay, but he bringeth them the Truth; and most of them are haters of the Truth.
71. And if the Truth had followed their desires, verily the heavens and the earth and whosoever is therein had been corrupted. Nay, We have brought them their Reminder, but from their Reminder they now turn away.
72. Or dost thou ask of them ( O Muhammad) any tribute? But the bounty of thy Lord is better, for He is Best of all who make provision.
73. And lo! thou summonest them indeed unto a straight path.
74. And lo! those who believe not in the Hereafter are indeed astray from the path.
75. Though We had mercy on them and relieved them of the harm afflicting them, they still would wander blindly on in their contumacy.
76. Already have We grasped them with punishment, but they humble not themselves unto their Lord, nor do they pray,
77. Until, when We open for them the gate of extreme punishment, behold! they are aghast thereat.
78. He it is Who hath created for you ears and eyes and hearts. Small thanks give ye!
79. And He it is Who hath sown you broadcast in the earth, and unto Him ye will be gathered.
80. And He it is Who giveth life and causeth death, and His is the difference of night and day. Have ye then no sense?
81. Nay, but they say the like of that which said the men of old;
82. They say: When we are dead and have become (mere) dust and bones, shall we then, forsooth, be raised again?
83. We were already promised this, we and our forefathers. Lo! this is naught but fables of the men of old.
84. Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge?
85. They will say: Unto Allah. Say: Will ye not then remember?
86. Say: Who is Lord of the seven heavens, and Lord of the Tremendous Throne?
87. They will say: Unto Allah (all that belongeth). Say: Will ye not then keep duty (unto Him)?
88. Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge?
89. They will say: Unto Allah (all that belongeth). Say: How then are ye bewitched?
90. Nay, but We have brought them the Truth, and lo! they are liars.
91. Allah hath not chosen any son, nor is there any god along with Him; else would each god have assuredly championed that which he created, and some of them would assuredly have overcome others. Glorified be Allah above all that they allege.
92. Knower of the Invisible and the Visible! and Exalted be He over all that they ascribe as partners (unto Him) !
93. Say: My Lord! If Thou shouldst show me that which they are promised.
94. My Lord! then set me not among the wrongdoing folk.
95. And verily We are Able to show thee that which We have promised them.
96. Repel evil with that which is better. We are Best Aware of that which they allege.
97. And say: My Lord! I seek refuge in Thee from suggestions of the evil ones,
98. And I seek refuge in Thee, my Lord, lest they be present with me,
99. Until, when death cometh unto one of them, he saith: My Lord! Send me back,
100. That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.
101. And when the trumpet is blown there will be no kinship among them that day, nor will they ask of one another.
102. Then those whose scales are heavy, they are the successful.
103. And those whose scales are light are those who lose their souls, in hell abiding.
104. The fire burneth their faces, and they are glum therein.
105. (It will be said): Were not My revelations recited unto you, and then ye used to deny them?
106. They will say: Our Lord! Our evil fortune conquered us, and we were erring folk.
107. Our Lord! Oh, bring us forth from hence! If we return (to evil) then indeed we shall be wrong-doers.
108. He saith: Begone therein, and speak not unto Me.
109. Lo! there was a party of My slaves who said: Our Lord! We believe, therefor forgive us and have mercy on us for Thou art Best of all who show mercy;
110. But ye chose them for a laughing-stock until they caused you to forget remembrance of Me, while ye laughed at them.
111. Lo! I have rewarded them this day forasmuch as they were steadfast in that they, even they, are the triumphant.
112. He will say: How long tarried ye in the earth, counting by years?
113. They will say: We tarried by a day or part of a day. Ask of those who keep count!
114. He will say: Ye tarried but a little if ye only knew.
115. Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?
116. Now Allah be Exalted, the True King! There is no Allah save Him, the Lord of the Throne of Grace.
117. He who crieth unto any other god along with Allah hath no proof thereof. His reckoning is only with his Lord. Lo! disbelievers will not be successful.
118. And ( O Muhammad) say: My Lord! Forgive and have mercy, for Thou art Best of all who show mercy.

[From Holy Quran Translation by Muhammad Marmaduke Pickthall ]

Commentary

*Although Zakah is normally known as the obligatory alms prescribed as a second pillar of Islam, but the literal meaning of the word is ‘purification’. Both the meanings are possible here. According to the second meaning the reference would be to the purification of inward qualities i.e. morals. Some commentators have construed this verse in this sense. That is why we have used the word ‘performers’ as a literal translation of (Fa’ilun)

فَاعِلُون instead of ‘payers’ which admits the first meaning only.

Merits and special features of Surah Al-Mu’minun

Musnad of Ahmad quotes Sayyidna ` Umar al-Faruq (رض) that whenever a wahy was being revealed to the Holy Prophet (صلى الله عليه وآله وسلم) ٍ those near him used to hear a sound like the buzz of the bees. One day when they heard such a sound, they all waited hoping to learn about the revelation. When the Holy Prophet (صلى الله عليه وآله وسلم) returned to his normal state after receiving the wahy, he sat down facing the Ka’bah and prayed to Allah in the following words:

“0 Allah, give us more (bounties) and do not decrease (them for us) ‘and grant us respect and do not put us to humiliation, and give us and do not deprive us and give us preference (on our enemies) and do not give preference (to our enemies) against us and be pleased with us and make us pleased.”

Then the Holy Prophet (صلى الله عليه وآله وسلم) said to his companions, “Just now ten verses have been revealed to me and anyone who follows them in letter and spirit will go to heaven.” He then recited the first ten verses of Surah Al-Mu’minun. (Ibn Kathir)

Nasa’i in his کتاب التفسیر has quoted Yazid Ibn Babnus that he once questioned Sayyidah ` A’ishah (رض) about the habits and the behavior of the Holy Prophet صلی اللہ علیہ وسلمٍ to which she replied that it was according to what has been revealed in the Qur’an. Then she recited these ten verses of the Qur’an and said, “these verses describe his behavior”.

What is Falah? How and from where can it be obtained?

قَدْ أَفْلَحَ الْمُؤْمِنُونَ

Success is really attained by the believers – 23:1.

The word falah (translated above as ‘success’ ) has been used in the Qur’an and Sunnah on numerous occasions. The call to prayers invites every Muslim towards falah five times a day. The word signifies the attainment of all desires as well as protection from all misfortunes. (Qamus). It is so comprehensive in its connotation that it may be regarded as the acme of one’s desire – but the total falah, where no desire remains unfulfilled or complete immunity from the vicissitudes of fate exists, is not granted even to great kings or to the most revered prophets of Allah. In any case there is an ever-present fear of a decline in or loss of good fortune, or the apprehension of an impending disaster, and no living person can claim to be free from it.

Thus it is evident that total falah cannot be achieved in this world which is a place of pain and suffering, where nothing is everlasting and everything must ultimately perish. However this priceless commodity will be available in another world, namely the Paradise and it is there that people will achieve all their wishes very promptly وَلَهُم مَّا يَدَّعُونَ (They have all that they call for – 36:57). In that world there will be no sorrow, no distress, and everyone will enter there with the following words on his lips:

Praise belongs to Allah who has put away all sorrow from us. Surely our Lord is All-Forgiving, All-Thankful, who of His bounty has made us to dwell in the abode of everlasting life -35:34, 35.

This verse also suggest that in this world there is nobody who at some time or the other has not been afflicted by pain and anguish. Therefore, on entering the Paradise people will say that they have been delivered from all sufferings. In Surah al-A` la while the Qur’ an says that falah may be obtained by purifying oneself against sins (قَدْ أَفْلَحَ مَن تَزَكَّىٰ ), it also says that total falah may be achieved in the Hereafter only. A Person who aims at falah must not succumb to the temptations of this world:

Nay, but you prefer the present life; and the world to come is better, and more lasting. – 8.7: 16, 17

In brief, while total falah may be obtained in the Paradise only, Allah grants falah to his servants in this world also in the narrow sense of the word i.e. he grants them prosperity and relief from pain. In the present verse Allah has promised falah to those believers who possess the seven attributes mentioned therein, and it includes the total falah which can be achieved in the Hereafter only in addition to whatever falah may be obtained in this world.

Here one may ask that while the promise of total falah in the Hereafter to the believers who possess the seven attributes mentioned in this verse is understandable, the common experience is that in this world the recipients of falah (prosperity and success) are generally the infidels and the impious persons. On the other hand the prophets and other reformers have, in all ages, suffered privations of life. The answer to this is that since total falah is to be achieved in the Hereafter only, it is inevitable that everybody in this world, whether he is a good and a pious man or whether he is a wicked person and an unbeliever, must face a certain measure of pain and hardship. Similarly every person, good or bad, has some of his wishes granted in this world. In these circumstances how is one to decide as to which of these two categories is the recipient of falah. The answer to this question can only be provided by the fate which awaits them.

Human experience and observations provide sufficient evidence that although the pious people who possess the seven attributes mentioned above may at times face hardships and tribulations in this world, yet very soon they are released from all distress and they achieve their wishes. They command the respect of the whole world as long as they live and then after their death their memory is cherished and revered by all.

The seven attributes of a perfect Believer on the basis of which he has been promised falah in this verse both in this world and in the Hereafter

The first and most important attribute which is fundamental and basic to everything else is that a person should be a true believer. The other seven attributes mentioned in the verse are discussed below.

The first attribute is خُشُوع Khushu` (translated in the text as being concentrative) during prayers. The literal meaning of this word is “calmness”, but in religious terminology it means “to bring about a state of perfect concentration in the heart” so that he does not knowingly allow any thoughts to enter his heart other than the remembrance of Allah. It also means that during prayers a person must abstain from moving his body and limbs unnecessarily (Bayan u1-Qur’an). He must, in particular, avoid those movements of the body which have been forbidden by the Holy Prophet (صلى الله عليه وآله وسلم) and which the jurists have compiled under the general heading مَکرُوھَات (things which are disliked during prayers).

Tafsir Mazhari quotes the above definition of خُشُوع (Khushu`) from Sayyidna ` Amr Ibn Dinar (رض) . Other scholars have given different definitions of this word, but they are in fact further details of what the serenity of the heart and the body means. For instance, according to Sayyidna Mujahid, casting down one’s eyes and keeping the voice low is خُشُوع whereas Sayyidna ` Ali (رض) said that خُشُوع is to refrain from casting sideways glances obliquely. Sayyidna ` Ata’ says that the word خُشُوع means “not toying with any part of the body”. There is a hadith from Sayyidna Abu Dharr (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) once said, “Allah keeps an eye over His servant during prayers so long as he concentrates his attention on Allah, but when he turns his attention elsewhere and glances obliquely sideways, Allah also turns away from him.” (Mazhari) The Holy Prophet (صلى الله عليه وآله وسلم) is reported to have directed Sayyidna ‘Anas       رضی اللہ تعالیٰ عنہ to keep his eyes fixed at the spot which he touched with his forehead when performing sajdah (prostration) and not to look right and left during prayers.

Sayyidna Abu Hurairah (رض) says that the Holy Prophet (صلى الله عليه وآله وسلم) saw a man praying who was toying with his beard and remarked لو خشع قلب ھٰذا لخشعت جوارحه(If this man had Khushu` in his heart, his body and limbs would have remained calm).

How important is Khushu’ during prayers?

Imam Ghazzali, Qurtubi and some other scholars are of the view that Khushu` during prayers is obligatory and a prayer offered without total Khushu` will be deemed not to have been performed. However there are others who believe that while Khushu’ is the essence of prayers and its absence deprives the prayers of their true purpose, yet it cannot be regarded as an indispensable condition for the prayers to be valid and its absence will not render it necessary to repeat performance of the prayers.

Hakim ul-Ummah has written in Bayan ul-Qur’an that while Khushu’ is not a necessary condition for the validity of the prayers, yet it is an essential element for the acceptance of the prayers by Allah and from this point of view it is obligatory. Tabarani in his book al-Mu’jim al-Kabir has related a hadith on the authority of Sayyidna Abu Darda’ (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said, “The first thing that will be taken away from this Ummah is Khushu’ so much so that a time will come when no one will be left to practice Khushu”‘.

The second attribute of a good Muslim is that he abstains from frivolous and vain things. لَغو (Laghw, translated in the text as ‘vain things’ ) means useless talk and action which do not bring any religious reward and in its extreme form it may include sinful acts that are positively harmful and must, therefore, be avoided. And in its mild from laghw is neither useful nor harmful but it is very desirable to give up this habit. There is a hadith in which the Holy Prophet (صلى الله عليه وآله وسلم) said من حسن إسلام المرء ترکه ما لا يعنيه (It is a part of one’s being a fair Muslim that he gives up all that is useless for him). For these reasons guarding oneself against useless acts has been described as an attribute of a good Muslim in this verse.

The third attribute is Zakah which, literally means “to purify” but in religious terminology it means giving in charity a portion of one’s wealth subject to certain prescribed conditions and the word has been generally used in the Qur’an in this sense. This meaning of the word can be applied in this verse also. However this meaning of the word in the present context has been questioned by some scholars on the ground that this verse was revealed in Makkah when Zakah was not made obligatory. (Zakah was made obligatory after Hijrah to Madinah). Ibn Kathir and other commentators have answered this objection by claiming that Zakah was in actual fact made obligatory in Makkah as will be evident from Surah Al-Muzzammil, which is by consensus a Makkan Surah, in which the words وَآتُوا الزَّكَاةَ (and pay zakah) occur alongside of the words أَقِيمُوا الصَّلَاةَ.

However arrangements for its collection and details regarding the determination of wealth liable to Zakah .(nisab) were settled after Hijrah to Madinah. According to this interpretation of the verse Zakah was made obligatory in Makkah but rules prescribing its various details were formulated in Madinah. As regards those scholars who hold the view that Zakah was made obligatory after Hijrah to Madinah, they believe that the word must be interpreted here in its common literal sense i.e. to purify one’s own self. There is an indication in the verse itself which supports this meaning of the word. It will be observed that wherever obligatory Zakah has been mentioned in the Qur’an the words used are لِلزَّكَاةِ فَاعِلُونَ ، یوتون الزَّكَاةِ and اُتوا الزَّكَاةِ (which refer to the ‘payment’ of zakah) whereas here the words used are لِلزَّكَاةِ فَاعِلُونَ (who are performers of zakah) which clearly indicates that in this verse the word has not been used in its technical meaning. Besides, the word فَاعِلُونَ (performers) is related to فعل (performance) and technically Zakah is not an act but a portion of wealth and the use of the word فَاعِلُونَ for this portion of wealth needs suitable explanation. If the technical meaning of the word Zakah is adopted, then its being obligatory and binding on all Muslims is undisputed and if the word means purification of soul then that too is obligatory and to cleanse one’s soul of impurities and sins such as polytheism, hypocrisy, vanity, jealousy, hatred, greed, miserliness is called تزکیہ (tazkiyah). All these things are forbidden and are major sins and it is obligatory to purify one’s soul from them.

Forth Attribute is guarding ones private parts against unlawful liaison. وَالَّذِينَ هُمْ لِفُرُ‌وجِهِمْ حَافِظُونَ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (And who guard their private parts except from their wives or from those (slave-girls) owned by their right hands – 23:5, 6). They satisfy their needs with their wives and their legal bondmaids according to the prescribed laws and avoid unlawful liaison. About these people the Qur’an says فَإِنَّهُمْ غَيْرُ‌ مَلُومِينَ (Because they are not liable to blame – 23:6), which also means that the sexual desire must be kept under strict control and must not be allowed to become a means of gratification of one’s passions.

Fifth Attribute of a good Muslim is that he should discharge his trust truly and faithfully. وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَ‌اعُونَ (And [ success is attained ] by those who honestly look after their trusts and covenant, – 23:8). The word اَمَنَات (trusts) covers everything which a person has undertaken to perform or which have been placed under his care as trust. Since it may be of many kinds, the word is used in plural, so that it may include all sorts of trusts whether they may relate to the rights of Allah or to the rights of human beings. To perform scrupulously all the injunctions and duties made obligatory by religious laws and to abstain from things which have been forbidden or declared undesirable is to look after the trust that relates to the rights of Allah. As regards the discharge of trusts relating to the rights of human beings, these take numerous forms, and the most well-known is that a person must promptly return to the owner on demand any goods which have been in his custody as trust. Any information received in confidence is a trust and to reveal it to anybody else without the permission of the person who gave it is a breach of trust. Mutual settlement between an employer and an employee of the terms of employment, i.e. the work to be done and time to be spent in the performance of work, and the wages to be paid is a trust and binding on both the parties and a violation of this agreement by either party would constitute a breach of trust. Hence discharge of trust is an all-encompassing word.

Sixth Attribute of a perfect Muslim is to fulfill his covenant. The word عھد . (covenant) has two connotations. One is a covenant between two parties specifying the duties and obligations of either party and is binding on both and a breach of this covenant by either party is a fraud and deceit and therefore forbidden in Islam. The other is where a person voluntarily promises to give something to someone or undertakes to do some job. This is known as وعدہ (promise) and its fulfillment is also obligatory under the dictates of Shari. There is a Hadith which says العدۃ دین (a promise is like a debt). It means that a promise is like a debt and must be fulfilled in the same manner as a debt must be discharged, the difference being that whereas the repayment of a debt can be enforced through a court of law, a voluntary promise is not enforceable likewise. Nevertheless the person making the promise is morally bound to abide by it and failure to do so would be a sin unless there is a religious ground for his inability to fulfill his promise.

Seventh attribute

وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ (And who consistently observe their prayers -23:9). To observe one’ s prayers here means to offer them regularly at the appointed time, and the word صَلَوَات (Prayers) has been used in the plural form to include all the five prayers. In an earlier verses the word صَلَوَاتِ (Salah: prayers) was used in the singular because the emphasis was on Khushu` which is the essence of all prayers whether they are fard, wajib, sunnah or nafl.

A careful study of the above seven attributes would show that they encompass all the duties which man owes to Allah and to fellow men, and all the laws governing those duties. A person who possesses these attributes and adheres to them is a complete mu’min (believer) and deserving of falah in this world and in the Hereafter. It will also be noted that these seven attributes begin and also end with a reference to prayers which suggests that if prayers are offered in the prescribed manner with all their requirements, the other attributes will appear automatically.

Commentary

In the earlier verses it was explained that man can achieve falah (success) in this world and in the Hereafter by spending his time in assiduously worshipping Allah and, in compliance with His commands, by keeping his body and soul pure at all times and by discharging the claims and duties which he owes to fellow human beings. The present verse gives an account of the universal and supreme power of Allah the Almighty and a manifestation of His power in the process leading to the creation of the human race. If a person whom Allah has given wisdom and intelligence ponders seriously the meanings of these verses, he must necessarily choose the path which would lead him to falah in this world and in the Hereafter.

And We have created man from an extract of clay. – 23:12

The word سُلَالَةٍ sulalah means “extract” and طِينٍ means “wet earth” or clay and the verse means that man was created from some special elements extracted from earth. Creation of mankind began with Sayyidna ‘Adam (عليه السلام) who was himself created from this essence of earth. Therefore the first creation has been related to earth after which the seed of one man becomes the means of another man’s creation.

Seven stages of the creation of man

In the above verse seven stages in the creation of man have been described. These are:

(1)  سُلَالَةٍ مِّن طِينٍ (an extract of clay).

(2)  نُطْفَةً (sperm-drop),

(3)  عَلَقَةَ (clot),

(4)  مُضْغَةَ (foetus-lump),

(5)  عِظَامَ (bones),

(6)  clothing bones with flesh, and

(7)  completion of the process of creation by blowing the spirit into the child.

A very interesting story about Sayyidna ` Abbas (رض)

Qurtubi in his commentary has related a very interesting story in which Sayyidna ` Abbas (رض) is said to have determined the exact date of the Night of Majesty (لَیلَۃُ القَدر) and based his reasoning on this verse: The story goes likes this. One day Sayyidna ` Umar (رض) ‘ while sitting in the company of some eminent companions of the Holy Prophet (صلى الله عليه وآله وسلم) ، asked them on what date of the month of Ramadan the Night of Majesty (Lailatulqadr) would fall. None of them was able to mention a specific date so they all said that only Allah knew the answer. Sayyidna Umar (رض) then turned to Sayyidna Ibn ` Abbas (رض) who was the youngest among them and asked him if he had an answer to the question. Sayyidna Ibn ` Abbas (رض) then said, “0 Amir ul-Mominin! Allah created seven skies and seven earths. He created man in seven stages and provided him sustenance from seven sources. Therefore in my opinion the Night of Majesty (لَیلَۃُ القَدر) will surely fall on the twenty-seventh night of the month of Ramadan.” When Sayyidna Umar (رض) heard this reasoning, he said to the companions, “See, this lad has given an answer which none of you could give”. This story is reproduced at length in the Musnad of Ibn Abi Shaibah. When Sayyidna Ibn ` Abbas (رض) mentioned the seven stages of man’s creation, he was obviously alluding to this verse. As for the seven sources of human sustenance, the reference is to the verse in Surah ` Abas عبس :

And therein made the grains to grow and vines, and reeds, and olives, and palms, and dense-tree gardens, and fruits, and pastures. 80:27 – 31

This verse mentions eight items of which the first seven are food for human beings and the eighth provides fodder for animals.

The supreme beauty and eloquence of the Qur’anic language is evident from the fact that the seven stages of the creation of man have not all been described in the same manner. In describing the metamorphosis of the human foetus from one stage to the next, the word ثُمّ (afterwards) has been used at some place which is a suggestion of some delay in the process, while at other places the particle فَ has been used as a prefix indicating uninterrupted succession in the process of change. Some of the changes in the human foetus in mother’s womb take a long time to take place whereas other changes occur in relatively shorter periods. Thus the word ثُمّ has been used in the context of the first two changes. First there is سُلَالَةٍ مِّن طِينٍ

(an extract of clay) which changes into the seed ثُمَّ جَعَلْنَاهُ نُطْفَةً (then We made him a sperm-drop). Now it is well known that the production of food from the earth, its absorption in the human body of that special element which changes into the seed is a long drawn out process. Similarly the third stage of the transformation from the sperm-drop نُّطْفَةَ to clot مُضْغَةَ takes a long time to materialize and has been described by the Qur’an in the words ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً (then We made the sperm-drop into a clot – 23:14 ). The next three stages, i.e. from عَلَقَةً (clot) to مُضْغَةَ (foetus-lump), from to bones, and thirdly clothing flesh on bones occurring in short periods is not too remote a possibility, and in describing these three changes the particle فَ has been used which, as has been explained earlier, is indicative of uninterrupted succession. The final change in the condition of the unborn child comes when life and soul are breathed into it. And since, according to human reckoning, putting life and soul into a lifeless mass must necessarily take a long time, therefore, here again the word ثُم has been used to describe this final stage of transformation.

The final stage in human creation, i.e. putting life and soul into it

The Qur’an describes this change with the words ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ‌ (We developed it into another creature – 23:14). This distinction is due to the fact that whereas the first six stages in the creation of man are related to the world of elements and substances, the final stage relates to the transfer of soul from the world of spirits into his body and is, therefore, described as – خَلْقًا آخَرَ‌ i.e. a special or distinct creation.

Biological spirit and Real Spirit

“We developed it into another creature” in this verse is interpreted by Ibn ` Abbas, Mujahid, Sha’bi, ` Ikrimah, Dahhak and Abul-` Aliyah (رض) to mean blowing spirit into the body. Tafsir Mazhari mentions that most probably it refers to the biological spirit. According to its explanation spirits are of two kinds. Biological spirit is a subtle substance embedded in every part of the body of a human being or an animal. This is the spirit recognized by medical scientists and the philosophers. This biological spirit is created after the organs are created. That is why its creation is mentioned in this verse with the word ثُمَّ (thereafter).

The other kind of spirit is the ‘Real spirit’. It belongs to the spiritual universe. This real spirit was created long before the creation of human beings, and it is these spirits which were assembled by Allah when He asked them, “Am I not your Lord?” and they answered, “Why not?” This Real Spirit having been created long before, is connected by Allah Ta’ ala with biological spirit in a manner not known to anyone. Life of man depends on this connection and when biological spirit of a person is disconnected from Real Spirit, he dies. Therefore, it is also possible that it is this connection which is referred to in this verse by the words another creation.

فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (So, glorious is Allah, the best of the creators-23:14). The word خَلق and تَخلِیق mean “to create something from nothing”, which is a very special and exclusive attribute of Allah. Thus, Allah alone is the creator and none else. Neither an angel nor man can create anything. However sometime these two words are used in the sense of manufacturing which is no more than the reshaping and assembly by man of substances created by Allah. The man who does this is also called the creator of an article. The Qur’an says تَخْلُقُونَ إِفْكًا (you invent a lie 29:17), and again it says about Sayyidna ` Isa أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ‌ (I create for you from clay something in the shape of a bird – 3:49). In all these places the word خَلق (creating) has been used in the metaphorical sense to mean “manufacture”.

Here the word خَالِقِینَ (creators) has been used in the plural and the meaning is that though ordinary human beings who manufacture things may also be called خَالِق or creators in the metaphorical sense, yet Allah is the best among all those creators.

And We created upon you seven paths (heavens) – 23:17

طَرَ‌ائِقَ is the plural of طَرِیقَۃ which may also be used as a synonym for طَبقَہ (tier) in which case the meaning would be that Allah created seven skies overhead row upon row in tiers. The other and more common meaning of the word طَرِیقَۃ is “road” or “passage” in which case the verse would mean that these skies provide a path for the angels who bring commands from Allah to the earth.

وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ (And We were never neglectful of the creation – 23:17). The verse means that Allah did not just abandon man after creating him, but was ever mindful of his needs and provided the means for his sustenance and growth. To this end He first created the skies and from the skies He sent forth rains upon the earth which then produced food for men’s nourishment.

The Divine system of providing water to meet human needs

And We sent down water from the sky in due measure, then We lodged it in the earth, and of course, We are able to take it away. – 23:18

The addition of the phrase بقدر (In due measure) shows how feeble and utterly powerless man is, because if the very things without which no life can exist exceed a certain limit, they become the cause of death and destruction. Water is a case in point without which no living thing – man or beast – can survive. Torrential rains coming down from the sky cause a deluge which becomes a source of misery for human beings. But Allah is kind and merciful and He sends rains which, while fulfilling man’s needs, do not turn into flood except at those places where it is His will that they should be engulfed in water. Another point to consider is that if man was to obtain his daily requirement of water through daily rainfall, that too would cause extreme discomfort and suffering, because he is not by nature adapted to live in an environment where rain falls every day.

Moreover the conduct of business would become impossible in such conditions. On the other hand, if the total quantity of water that men would need for a whole year, or for six months or even for three months were to come down in a single downpour and people are told to store their quota of water and use it according to their daily needs, that would be an impossible task because, apart from lack of adequate storage capacity, the water would become foul and unfit for consumption. Therefore Allah has regulated the supply of water in such a way that when rains come, the water saturates the earth and the plants and then it flows into lakes, ponds and natural depressions where it is used by men and animals according to their needs. But the water stored in this manner can only last for a limited time and men of different regions need a continuous supply of fresh water.

To meet this eventuality Allah has designed a system by which very large quantities of water are converted into oceans of ice and snow and placed on top of mountains where the atmosphere’ is pure and free from pollution. Slowly and gradually the snow melts and the water seeps through the pores in the mountains and flows into the network of underground water channels which carry it to all parts as springs and flow on the surface of the earth as streams, water courses and rivers. This fresh running water provides drinking water to men and animals and irrigates fields which yield food and fodder for all living things.

Another part of the water percolates deep into the ground and becomes sub-soil water and is drawn up from wells. This entire design and process is covered in the Qur’an by a simple and short sentence فَأَسْكَنَّاهُ فِي الْأَرْ‌ضِ (23:18). A point is also made at the end of the verse that the sub-soil water which is drawn from wells has been placed by merciful Allah at a depth from where it can be drawn easily because by its nature, water flows downwards and could have gone down to a depth from where it would have been impossible to draw it out. This is explained by the sentence وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُ‌ونَ and, of course, We are able to take it away. (23:18).

The reason why olive tree has been associated with the Tur mountain is that this tree first grew on that mountain. Some people have said that it was the first tree to grow on earth after the great Deluge in the days of Sayyidna Nuh (عليه السلام) . (Mazhari)

Then there is a mention of the blessings and the numerous gifts which Allah has provided for the benefitof ankind so that they may ponder and worship Him. The words of the verse are وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَ‌ةً (And indeed there is a sure lesson in the cattle for you – 23:21). The lesson to which this verse refers has been described further in the words نُّسْقِيكُم مِّمَّا فِي بُطُونِهَا (We give you a drink from that which lies in their bellies – 23:21). Some of the ways in which the cattle serve mankind are that they provide milk which is a very clear and nourishing food; every part of their body is put to some use, and their wool, hides, intestines etc. are all utilized, in industries which support a country’s economy, the meat of the animals, which are halal (permissible) is a favourite food for all men. وَمِنْهَا تَأْكُلُونَ (and of them you eat – 23:21). And finally they are used, together with ships, as mounts and as means of transporting goods from one place to another.

In the earlier verses the story of Sayyidna Nuh (عليه السلام) was told who was sent to his people to guide them along the path of righteousness and the following verses contain a brief account of some other prophets without mentioning their names and the people for whose guidance they were sent. From certain references and allusions the commentators have concluded that the verses refer to Sayyidna Hud (عليه السلام) or Sayyidna Salih (عليه السلام) who were sent for the guidance of the tribes of ‘Ad and Thamud respectively. In the present story both these tribes are reported to have perished as a result of صَیحَہ (Cry) from an unseen source, whereas in other verses it has been specifically mentioned that it was the tribe of Thamud which perished from صَیحَه (Cry) and this had led some scholars to the view that the words قَرناً آخَرِینَ (another generation) refers to Thamud.

An alternative explanation is that the word صَیحَہ (Cry) has been used in the general sense of punishment from Allah in which case it would include the tribe of ` Ad also.

Commentary

يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا (0 messengers, eat from the good things and act, righteously – 23:51.) The word means pure and good things. Since things which are forbidden under the Islamic laws are neither pure nor desirable for people who are gifted with common sense, it follows that the word طَیِّبَات refers only to the things which are permitted under the Islamic Shari’ah and which are not only good in appearance, but also pure in their intrinsic nature. This verse also tells us that all the prophets were enjoined by Allah to do two things – eat food which is clean and permissible under Shari’ ah, and to do good deeds, and considering that these injunctions have been addressed to prophets who are impeccable in any case, it is necessary that their followers should strive hard to mould their lives according to these injunctions. This in fact is the real meaning of this verse.

Scholars have expressed the view that the Juxtaposition of these two commands points to the fact that the consumption of lawful food has a very important bearing on human actions and when a person takes lawful food only, a divine guidance takes his actions along the path of righteousness. But if the food is unlawful, then serious obstacles will prevent the accomplishment of good deeds in spite of his best intentions. According to a hadtth, people travel long wearing miles and are covered with dust and they pray to Allah with hands upraised calling out “0 Lord, 0 Lord!” But since they eat forbidden things and their clothes are also made from forbidden material, there is little hope of their prayers being granted. (Qurtubi) Thus it is evident that a person hoping that his worship will get him the pleasure of Allah or that his prayers will be granted by Him must pay scrupulous attention to what he eats and must, at all times, avoid eating unlawful things.

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا But they split up ways from one another (dividing themselves) into factions – 23:53). The word زُبُر is the plural of زُبُور meaning a book, and the verse would mean that Allah had commanded all prophets and their followers to adhere to the one and only faith revealed by Him in all matters relating to the basic principles and beliefs. But the followers of different prophets split up into groups and sects and each one of them chose a different way of life and adopted a different book in which the beliefs of each group and sect were recorded. Sometimes زبر is used for the plural of زُبرَہ (zubrah) meaning “fragment” or “group”. This meaning is more appropriate here and the meaning of the verse would be that these people were divided into sects even in the matter of fundamental beliefs of their religion. It should be noted that the difference of opinion among the mujtahidin (competent Shari` ah Scholars) in some minor issues is not included in this division which is condemned in this verse, because these differences do not cause a division of the religion, nor do the people maintaining these differences become separate sects. Giving these interpretative and subsidiary differences a sectarian colour is the height of ignorance and no religious scholar would support it.

Commentary

وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ (And those who give whatever they give with their hearts full of fear – 23:60.) The word يُؤْتُونَ is derived from اِیتا meaning “to give, to spend”, and is used in commentaries in the sense of صَدَقَات (alms to the poor). Another reading of this verse reported from Sayyidah ` A’ishah (رض) is يُؤْتُونَ مَا آتَوا (They do whatever they do – 23:60) and this covers all good deeds such as charity, prayers, fasting etc. As for the generally accepted reading of the verse, although it mentions alms to the poor only, yet it would include all good deeds also as is borne out by a hadith. Sayyidah ` A’ishah (رض) asked the Holy Prophet (صلى الله عليه وآله وسلم) the meaning of this verse whether those who do these deeds are the ones who drink wine and steal things. The Holy Prophet (صلى الله عليه وآله وسلم) replied, “0 daughter of Siddiq! It is not as you say. These are the people who observe fasts, say their prayers and give alms, yet they are apprehensive lest, due to some mind lapse on their part, all their good deeds may not be accepted by Allah. They hasten to do good deeds and are foremost, in accomplishing them.” (Ahmad, Tirmidhi, Ibn Majah, Mazhari)

Hasan a1-Basri (رح) says that he knew people who did virtuous deeds, yet were more fearful than people who committed evil deeds. (Qurtubi)

(1). Another possible translation of this verse may be as follows: ‘but you used to turn back on your heels, being over-proud of it (the Karam being looked after by you), indulging in tales at night, talking nonsense.” It is this second translation on which the forthcoming explanation is based.

مُسْتَكْبِرِ‌ينَ بِهِ سَامِرً‌ا تَهْجُرُ‌ونَ (Being over-proud of it (the haram), indulging in tales at night talking non-sense). According to many commentators the word (on it) in this verse has a reference to the Haram (the sanctuary of Makkah). Although there is no specific mention of the Haram in the verse, yet the very close association of the Quraish of Makkah with it and their great pride in this association renders a specific mention of the Haram unnecessary. The purpose of the verse, therefore, is to mention the causes of their aversion against Allah’s verses. The first factor was their pride in their being the neighbours and care-takers of Haram. The other two factors are mentioned in the next two words.

The word سَامِرً‌ا is derived from سَمَر meaning “Moon lit night”. It was a favourite pastime with the Arabs to assemble on moon lit nights and tell stories. Thus the word سَمَر came to be used in the sense of stories and anecdotes and سَامِر meant a raconteur. Although the word has been used in the singular yet it is often used as a plural also as in this verse. This word points out the second reason for the repudiation of divine communications by the infidels of Makkah which is their preoccupation with petty and frivolous matters such as story-telling and their lack of interest in divine messages. And finally there was a third reason for this state of affairs also namely that they used to indulge in foolish talk and pass unseemly remarks about the Holy Prophet (صلى الله عليه وآله وسلم) .

The word تَهْجُرُ‌ونَ (23:67) is derived from ھُجر – with a dammah mark ( ‘) on the letter ہ and means “to speak nonsense, to use foul language).

Ban on story-telling after ` lsha’ prayers

Story telling was favourite pastime among the Arabs and the Persians since ancient times. This habit was not only time wasting but was also the cause of certain evils. With a view to discourage this practice, the Holy Prophet (صلى الله عليه وآله وسلم) enjoined upon the Muslims not to sleep before the ` Isha’ prayers. The philosophy behind this injunction was that all daily human activity ended with the ` Isha’ prayers which should arguably be a man’s last action and which might even atone for his lapses during the day. On the other hand if, after the ` Isha’ prayers, he sits down to while away his time listening to silly and frivolous tales which in itself is a foolish act, he renders himself guilty of encouraging falsehood, backbiting and other sins. Another consequence of this evil habit is that such a person will go to bed late, will rise late and miss his early morning prayers. Sayyidna ` Umar (رض) used to admonish people whom he found listening to stories after ` Isha’ prayers and advised them to go early to bed so that with Allah’s grace they might be enabled to say midnight prayers. (Qurtubi)

The verses 68, 69 and 70 mention five reasons which might possibly have prevented the unbelievers from accepting the faith brought by the Holy Prophet (صلى الله عليه وآله وسلم) ، and also give a rebuttal of each of these causes. Thus on the one hand all the arguments advanced by the infidels for not accepting the true faith have been demolished, and on the other hand there are compelling grounds and irrefutable evidence which should convince any right minded person of his error and persuade him to accept the message brought by the Holy Prophet (صلى الله عليه وآله وسلم) . Their persistence in their unbelief is, therefore, the result of their unreasoning hatred towards and blind prejudice against the Holy Prophet (صلى الله عليه وآله وسلم) to which a reference has been made in the latter part of the verse (Instead, the fact is that he has come to them with truth, but it is the truth that most of them dislike – 23:70). In other words, there being no valid and rational ground for repudiating the mission of the Holy Prophet (صلى الله عليه وآله وسلم) their opposition may be explained by their dislike of truth and their unwillingness to pay heed to its message. This, no doubt is due to their love for undisputed power and their reluctance to share it with anyone else.

Or did they not recognize their messenger? – 23:69.

One reason for their denial of the true faith could have been if the message was brought to them by an outsider who was a stranger to them and with whose character and antecedents they were unfamiliar. But this argument could not be invoked in the case of the Holy Prophet (صلى الله عليه وآله وسلم) who belonged to the noble family of Quraish, was born in Makkah, grew up among them, and his whole life was like an open book before them: Before prophethood was bestowed upon him, he was known among the unbelievers of Makkah as اَمِین (trustworthy) and صَادِق (truthful) and nobody had ever raised an accusing finger on his character and general behavior. Thus they could not take the plea that their repudiation of the Holy Prophet (صلى الله عليه وآله وسلم) and of the message brought to him was due to their ignorance about him or about his family connections.

And We have already seized them with punishment, but they did not turn humble to their Lord, nor do they supplicate in humility. (23:76)

In the preceding verse it has been stated that when the unbelievers are subjected to chastisement for their sins, they plead to Allah and the Holy Prophet (صلى الله عليه وآله وسلم) for mercy and when Allah who is Merciful relieves their suffering, they return to their evil practices and wicked deeds. This verse relates a similar instance when the unbelievers were punished for their misdeeds. However when they were delivered from their sufferings as a result of the intercession by the Holy Prophet (صلى الله عليه وآله وسلم) on their behalf, they did not humble themselves before Allah but persisted in idolatry and unbelief.

Visitation of famine upon Makkah and its deliverance on the prayers of the Holy Prophet (صلى الله عليه وآله وسلم)

It has been mentioned earlier that the Holy Prophet (صلى الله عليه وآله وسلم) had prayed to Allah to punish the people of Makkah with famine and as a result they were reduced to great straits and were forced to eat dead animals. At last, Abu Sufyan presented himself before the Holy Prophet (صلى الله عليه وآله وسلم) at Madinah and said, “I appeal you in the name of Allah, did you not say that you had been sent by Him as mercy for the whole world?” The Holy Prophet (صلى الله عليه وآله وسلم) replied, “Yes I did, and what I said is true also.” Then Abu Sufyan said, “You killed the leaders of your clan with sword at the battle of Badr and now you are killing those who still survive with starvation. Pray to Allah, I beseech you, to remove this curse from over our heads.” The Holy Prophet (صلى الله عليه وآله وسلم) then prayed to Allah to forgive the people of Makkah and deliver them from the agony of hunger, and his prayer was granted forthwith. The verse: وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَ‌بِّهِمْ (23:76) was revealed on this occasion and refers to this incident. (Mazhari)

Commentary

 (0 prophet) say (in prayer), “0 my Lord, if You are to show me (in my life) that (punishment) which they (the infidels) are threatened with, then, my Lord, do not place me among the wrongdoing people.” (23: 93, 94)

There are many verses of the Qur’an which contain warnings of punishment to the unbelievers. While the award of punishment is a certainty on the Day of Judgment, it is possible that it may be awarded in this world also – and even during the life time of the Holy Prophet (صلى الله عليه وآله وسلم) . And when Allah’s wrath descends upon a people, it is not confined to sinners alone, but sometimes it afflicts virtuous people too, who may not be punished in the Hereafter and may even be compensated by extra rewards for the undeserved punishment which they suffered in this world. The Qur’an says اتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً (And beware of a punishment which shall not fall on the wrongdoers only – 8:25). In these verses, the Holy Prophet has been told by Allah to pray to Him that if His wrath were to descend upon the infidels in his life time, then He should be removed from their company. This prayer was suggested to the Holy Prophet (صلى الله عليه وآله وسلم) in spite of the fact that he was impeccable and infallible, the intention being that He should at all times remember Allah and beseech His mercy so as to increase his own reward in the Hereafter.

And say, ` 0 my Lord, I seek your refuge from the strokes of the Shaitan, and I seek Your refuge from that they come to me.’ (23:97, 98)

The word هَمَز (the infinitive of هَمَزَاتِ Hamazat translated above as ‘strokes’ ) means “to push, to press” and sometimes is also used to mean “to make a call from behind”. This is a very comprehensive prayer often invoked for protection from the guile and mischief of Shaitan and the Holy Prophet (صلى الله عليه وآله وسلم) has urged upon the Muslims to recite it frequently in order to avoid sudden bursts of rage which are brought about by the promptings of and which cause people to lose self-control. This prayer is also very effective in repelling other assaults of Shaitans and Jinns. Sayyidna Khalid (رض) suffered from insomnia and the Holy Prophet (صلى الله عليه وآله وسلم) suggested that he should recite the following prayer before going to bed :

I seek refuge with Allah’s Perfect Words from Allah’s wrath and His punishment, and from the evils of His slaves, and from the strokes of the Shaitans and from that they come to me.

Sayyidna Khalid (رض) did as advised and was soon cured of insomnia.

رَ‌بِّ ارْ‌جِعُونِ (My Lord, send me back – 23:99) When death approaches an infidel and he senses the punishment that awaits him on the Day of Judgment, he wishes for a return to this world, so that by performing good deeds he may escape the punishment which he has richly deserved.

Ibn Jarir has related a story on the authority of Ibn Juraij that the Holy Prophet (صلى الله عليه وآله وسلم) once said, “At the time of death when a good Muslim perceives the angels of mercy and all the luxuries of Paradise spread out before him, and the angels ask whether he wishes to be sent back to the world, his reply invariably is in the negative. He refuses to return to a place which is full of woes and suffering and misery, and only desires to be taken to Allah’s presence. But when the same question is put to an infidel, his answer is رَ‌بِّ ارْ‌جِعُونِ i.e. he wishes to be sent back to the world.”

Never! It is just a word he has to utter. And in front of them there is a barrier till the day when they will be resurrected. (23:100)

The word بَرْ‌زَخٌ (Barzakh) means “barrier” and implies anything which intervenes between two conditions or two objects. For this reason it also means the intervening period between death and the Day of Judgment. The meaning of this verse is that the wish of the infidel who has died to be returned to this world is fruitless, because he has reached the Barzakh from which no return is possible and a second life cannot be given until the Day of Resurrection, when all the dead will rise and be brought back to life.

Commentary

Thereafter, when the Sur (the trumpet) is blown, there are no ties of kinship between them, – 23:101.

On the Day of Judgment the صُور (trumpet) will be sounded twice. The result of the first sound will be that everything – the earth, the skies and every living thing in between will perish and when the second sound is given, every dead thing will come back to life. This is clearly mentioned in the Qur’an in the verse ثُمَّ نُفِخَ فِيهِ أُخْرَ‌ىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُ‌ونَ (Then it shall be blown again, and lo! They shall stand beholding – 39:68). There is difference of opinion whether in the present verse the reference is to the first call or to the second call. According to Ibn Jubair, Sayyidna Ibn ` Abbas (رض) thought that it refers to the first call.

On the other hand Sayyidna ` Abdullah Ibn Masud       رضی اللہ تعالیٰ عنهما says that reference here is to second call and, according to ` Ata (رح) as Sayyidna ` Abbas (رض) also supports this view and which has also been adopted in Tafsir Mazhari. Sayyidna ` Abdullah Ibn Masud (رض) says that on the Day of Judgment every man and woman will be assembled in the gathering place (مَحشَر) where a herald appointed by Allah will identify each person by his name and his father’s name and invite any one from amongst those present who has a claim against him to come forward and receive it. This proclamation will please everyone – a father having a claim against his son, a wife having a claim against her husband, a sister having a claim against her brother (and vice versa) – and they will all come forward to receive their dues. The present verse describes this situation: فَلَا أَنسَابَ بَيْنَهُمْ (There are no ties of kinship between them – 23:101). The same situation has been described in the verse يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ وَأُمِّهِ وَأَبِيهِ وَصَاحِبَتِهِ وَبَنِيهِ (Upon the day when a man shall flee from his brother, his mother, his father, his consort, his sons, – 80:34).

Difference between the condition of believers and infidels in mahshar (gathering place on the Day of Judgment)

The condition described above will apply to the unbelievers only who in their selfishness will abandon their dear and near relatives. As for the believers, Allah has said أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (We shall join their seed with them. – 52:21) which means that the children of good Muslims, if they themselves are believers also, will be united with their parents. According to a hadith the Holy Prophet (صلى الله عليه وآله وسلم) said, “On the Day of Judgment when everybody will be dry with thirst, Muslim children who had died as minors will come out carrying water from Paradise, and when people will ask them for it, they will reply that water is for their parents only whom they are searching”. The gist of this discussion is that whereas in the case of infidels no one will be of any help to each other nor will anyone recognize the dear ones in mahshar, the case of Muslim will be exactly the opposite. The believers will help each other and will also intercede for other Muslims.

There is also a hadith which Ibn ` Asakir has related on the authority of Sayyidna ` Umar (رض) in which the Holy Prophet (صلى الله عليه وآله وسلم) said, “On the Day of Judgment all relationships arising out of a common ancestry or from marriage ties will be severed except in my own case.” Scholars have interpreted this verse to mean that all the Muslims of the Ummah of the Holy Prophet (صلى الله عليه وآله وسلم) are part of his family, because he is the father of the Ummah and his wives are the mothers.

وَلَا يَتَسَاءَلُونَ (nor will they question one another – 23:101). However their is another verse وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And advance one upon another, asking each other question – 37:27). Discussing this latter verse Sayyidna Ibn ` Abbas (رض) says that in mahshar there will be different stations, and the conditions in each station will be different. There will be a time when nobody will speak to anybody, but in another station when the terror which earlier overwhelmed the gathering abates, people will converse with one another. (Mazhari)

] So, the one whose scales (of good deeds) turn out to be heavy, then such people are the successful ones,

Commentary

The last few verses of this Surah Al-Mu’minun from verse 115 to verse 118 have special merit. Baghawi and Thalabi have related from Sayyidna Ibn Masud (رض) that he came across a person who was very ill. He recited the above verses into the sick man’s ears and he was cured immediately. The Holy Prophet (صلى الله عليه وآله وسلم) asked him what he had whispered in the sick man’s ears to which Sayyidna ‘Abdullah Ibn Masud (رض) replied that he had recited these verses (115 to 118) in his ears. Thereupon the Holy Prophet (صلى الله عليه وآله وسلم) said, “I swear by Him Who has power over my life that if a person with genuine faith were to recite these verses on a mountain, the mountain itself may move from its place”. (Qurtubi and Mazhari)

 رَّ‌بِّ اغْفِرْ‌ وَارْ‌حَمْ (My Lord, forgive and have mercy – 23:118). Here the object of the forgiveness and having mercy has not been mentioned. What is there to be forgiven and to whom is mercy to be shown? And this seems to suggest a general prayer for forgiveness which would include deliverance from harm and suffering, and a general prayer for mercy which would include the grant of every wish. Since protection from bodily harm and acquisition of legitimate gains is the object of all human activity, this prayer covers both these aspects. (Mazhari) And the reason why the Holy Prophet (صلى الله عليه وآله وسلم) was commanded to recite this prayer of forgiveness and mercy, even tough he is impeccable, is to impress upon his followers the special merit of this prayer. (Qurtubi)

Surah Al-Mu’minun began with the verse قَدْ أَفْلَحَ الْمُؤْمِنُونَ (Success is really attained by the believers – 23:1) and ends withإِنَّهُ لَا يُفْلِحُ الْكَافِرُ‌ونَ (Surely, the infidels will not achieve success – 23:117) which shows that success will come to believers only and that the unbelievers will have no share of it.

[From Ma’ariful Quran English by Mufti Taqi Uthmani]