SURAH (23) MU'MINOUN (AYA 1 to 20)

Sura (23) MU’MINOUN (The Believers) Aya 1 to 118in 6 Sections Revealed at Makka

SECTION 1

The faithful

The personal qualities of the really faithful ones – The Bounties of God.

قَدْ أَفْلَحَ الْمُؤْمِنُونَ {23:1}

[Q23:1] Qad aflahal mu'minoon, 
[Q23:1] Successful indeed are the believers,

[Q23:1] Sesungguhnya berjayalah orang-orang yang beriman,

In verse 2:5 of al Baqarah also it is said that as the believers achieve their aim in this world by following the true guidance, their success is certain and lasting in the world to come. There is no word in Arabic language more comprehensive than al falah in CONNOTATING WHAT IS GOOD IN THE LIFE OF THIS WORLD AND IN THE LIFE OF THE HEREAFTER.

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(23:1) Most certainly those Believers have attained true success *1

*1 "Believers", who have attained true success, are those who have accepted the Message of Muhammad (Allah's peace be upon him), and have acknowledged him as their guide and followed the way of life taught by him.
This assertion cannot be fully appreciated unless one keeps in view the background in which it was made. On the one hand, there were the well-to-do and prosperous chiefs of Makkah, the opponents of Islam, whose business was thriving and who were enjoying every good thing of life, and on the other hand, there were the followers of Islam majority of whom were either poor from the beginning, or had been reduced to poverty by ruthless antagonism to Islam. Therefore, the assertion, "Most certainly the Believers have attained true success", with which the discourse begins, was meant to tell the disbelievers that the criterion of success and failure that they had in mind was not correct. It was based on misconceptions besides being transitory and limited in nature: it led to failure and not true success. On the contrary, the followers of Muhammad (Allah's peace be upon him), whom they regarded as failures, were truly successful, because by accepting the invitation to the Right Guidance given by the Messenger of Allah, they had struck a bargain which would lead them to true success and everlasting bliss in this world as well as in the Hereafter, whereas by rejecting the Message the opponents had incurred loss and would meet with the evil consequences both in this world and in the next.
This is the main theme of the Surah and the whole discourse, from the beginning to the end, is meant to impress the same

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ {23:3}

[Q23:2] Allazeena hum fee Salaatihim khaashi'oon;
[Q23:2] Who are humble in their prayers;

[Q23:2] Iaitu mereka yang khusyuk dalam sembahyangnya; 

This verse DESCRIBES OR IDENTIFIES THOSE WHO SINCERELY BELIEVE IN ALLAH (SWT). They stand in their prayers filled with awe and reverence of the glory of ALLAH (SWT). They are humble before ALLAH (SWT) because they are fully aware of their worthlessness in the presence of the absolute omnipotent authority of the Lord-master.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"If a person is aware of his insignificance in the presence of the supreme majesty of the authority of the Lord, he will certainly manifest it in his actions done before Him."

In the battle of Uhad, the sharp point of an arrow stuck into the foot of Ali ibne Abi Talib and could not be removed because the head of the arrow broke when it was being taken out. As advised by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) it was pulled out when Ali was praying salat. He did not know what took place. After the completion of his prayer he noticed blood on the prayer-mat and realised that the broken part of the arrow was taken out from his foot. He used to be so much involved in his communion with his Lord-master that on several occasion people thought he was dead.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"In qiyam the prayer must look steadily at the point where the forehead is placed in sajdah; in ruku at the place between the two feet; in qunut at the palms of the joined hands; in sajdah at the nose; in qu-ud (sitting position to recite tashahud) at the thighs. Concentration of heart and mind at the time of offering salat so as to think nothing but about ALLAH (SWT) is essential to acknowledge the presence of the authority of the Lord-master."

At the time of ablution (wudu) the awe and reverence of the glory of ALLAH (SWT) Ali felt was always visible on his face, because, as he himself explained, he was getting ready to stand in the presence of the majesty of ALLAH (SWT) as a humblest servant should stand before his Lord-master. LIKEWISE the body of Imam Ali bin Husayn Zayn al Abidin used to shake from awe and reverence of ALLAH (SWT) whenever he went to offer prayers.

v  The holy Ahlul Bayt, thoroughly purified by ALLAH (SWT) (Ahzab 33:33), alone possessed the sublime qualities mentioned in this verse. They are the divinely chosen models for the true believers.

So, as the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said,

“the Ahlul Bayt are like the ark of Nuh; whosoever follows them is saved from evil and its consequences, and whosoever rejects them goes astray and is lost for ever.”

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(23:2) who *2 perform their Salat with humility: *3

*2 The noble characteristics of the Believers pointed out in vv. 2-9 are the arguments to prove the above assertion. In other words, it has been stated that people with such and such traits and qualities only can attain true success in this world and in the Hereafter. 
*3 Khashi`un in the Text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu' of the heart is to fear and stand in awe of a powerful person, and khushu ` of the body is to bow one's head and lower one's gaze and voice in his presence. In Salat one is required to show khushu ` both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Holy Prophet once saw a person offering his Prayer as well as playing with his beard, he remarked: "Had he khushu ` in his heart, his body would have manifested it. "
Though khushu ` is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shari`ah has enjoined certain etiquette which, on the one hand, helps produce khushu ` in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline side ways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquillity, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside by one hand, but moving the hand repeatedly or using both the hands for the purpose is prohibited. With this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's
Along avoid thinking without one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer. 

وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ {23:3}

[Q23:3] Wallazeena hum 'anillaghwimu'ri-‘oon; 
[Q23:3] And who keep aloof from what is vain,

[Q23:3] Dan mereka yang menjauhkan diri dari perbuatan dan perkataan yang sia-sia;

Laghw means vain, unprofitable and unworthy words and actions.

°          According to Imam Ali all that which is without the remembrance of ALLAH (SWT) is vain (laghw). 

°          According to the scholars of the school of Ahlul Bayt music is produced by vain words and sounds, THEREFORE should be treated as "laghw". 

There are several types of vain entertainments and enjoyments which are becoming popular among the Muslims. As there is no element of godliness in them nor any benefit, material or spiritual, they should not become a pastime for the true believers.

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(23:3) who refrain from vain things: *4

*4 Literally, laghv is anything nonsensical, meaningless and vain, which is in no way conducive to achieving one's goal and purpose in life. The Believers pay no heed to such useless things and they show no inclination or interest for them. If by chance they see such things being indulged in, they keep away and avoid them scrupulously, or treat them with utmost indifference. This attitude has been described in Al-Furqan (XXV): 72, thus: " ... if they have to pass by what is vain, they pass by like dignified people."
This is indeed one of the outstanding characteristics of the Believer. He is a person who feels the burden of responsibility at all times; he regards the world as a place of test, and the life as the limited time allowed for the test. This feeling makes him behave seriously and responsibly throughout life just like the student who is taking an examination paper with his whole mind and body and soul absorbed in it. Just as the student knows and feels that each moment of the limited time at his disposal is important and decisive for his future life, and is not inclined to waste it, so the Believer also spends each moment of his life on works which are useful and productive in their ultimate results. So much so that even in matters of recreation and sport, he makes a choice of only those things which prepare him for higher ends in life and do not result in mere wastage of time. For hitn time is not something to be killed but used profitably and productively.
Besides this, the Believer is a person who possesses a right thinking mind, pure nature and fine taste: he has no inclination to indecent things: he can talk useful and healthy things but cannot indulge in idle talk: he has a fine taste of humour, but is not given to jesting, joking, ridicule, etc. nor can he endure dirty jokes and fun. For him a society in which the ears are never immune from abusive language, back-biting, slander; lying, dirty songs and indecent talk is a source of torture and agony. A characteristic of the promised Paradise is: "…..therein you will not hear anything vain or useless."

وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ {23:4}

[Q23:4] Wallazeena hum liz Zakaati faa'iloon; 
[Q23:4] And who are givers of poor-rate,

[Q23:4] Dan mereka yang berusaha membersihkan hartanya (dengan menunaikan zakat harta itu); 

Zakat in its primary sense is that which purifies the soul. 1. All good deeds, 2. Belief in and worship of ALLAH (SWT), and 3. Following the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, and 4. Payment of poor-rate from the legitimate earning are the acts of purification. Refer to Bara-at 9:10; Ala 87:14 and Shams 91:9.

Ø  Imam Jafar bin Muhammad as Sadiq said:

"Whosoever does not pay or prevents others from giving zakat is not a believer."

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(23:4) who spend their Zakat dues in appropriate ways: *5

*5 The word Zakat literally means purification and development-to help something grow tip smoothly and develop without obstruction. As an Islamic term, it implies both the portion of wealth taken out for the purpose of purifying the rest of wealth and the act of purification itself. The words of the original Text mean that the Believer constantly practises purification. THUS the meaning is not confined to the paying off of Zakat dues only but it is extended to self-purification which includes purification of morals as well as wealth, property and life in general. Then it does not mean purification of one's own self, but includes the purification of the lives of other people as well. So the verse means: "The Believers are the people who purify themselves as well as others." This thing has been stated at other places in the Qur'an -also, for instance: "Successful is he who practised -purification and remembered his Lord and prayed." (LXXXVII: 1415), and: "Successful is he who purified himself and failure is he who corrupted it." (XCI: 9-10). But this verse is more comprehensive in meaning because it stresses the purification of both society and one's own person. 

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ {23:5}

[Q23:5] Wallazeena hum lifuroo jihim haafizoon, 
[Q23:5] And who guard their private parts,

[Q23:5] Dan mereka yang menjaga kehormatannya; 

EVERY BELIEVER MUST GUARD HIMSELF AGAINST EVERY KIND OF SEX ABUSE OR SEX PERVERSION. Refinement or degradation of human soul is the result of how one deals with the hidden workings of the sex instincts. Even the natural exercise of sex is restricted to the marriage bond. This brief verse comprehends every aspect of chastity.

A true believer must hold in check his or her sex urge within the prescribed bounds. BECAUSE of inherent and latent danger in fulfillment of sexual prompting, even its minimum activity is strictly restricted to the bonds of wedlock, under which the rights of both parties, man and woman, are duly regulated and maintained.

µ  In view of the seriousness of the issue the word hafizun is used, which implies that the natural demands of sexual desires should be treated as a trust to be managed judiciously without ever misusing it.

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(23:5) who guard their private parts scrupulously, *6

*6 They are modest in every sense of the word. They are free from sex abuse and sex perversion. They are so modest that they even conceal those parts of their bodies which the Law forbids to expose before others. For explanation, see E.N.'s 30 and 32 of An-Nur (XXIV). 

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {23:6}

[Q23:6] Illaa 'alaaa azwaajihim aw maa malakat aimaanuhum fa innahum ghairu maloomeen, 
[Q23:6] Except before their mates or those whom their right hands possess, for they surely are not blameable,

[Q23:6] Kecuali kepada isterinya atau hamba sahayanya maka sesungguhnya mereka tidak tercela;

THE HEALTHY, DESIRABLE AND LAWFUL FULFILLMENT OF SEXUAL DESIRES ARE MENTIONED IN THIS VERSE. In addition to wives those women whom "the right hands possess" are lawful, please refer to the commentary of Nisa 4:2.

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(23:6) except with regard to their wives and those women who are legally in their possession, for in that case they shall not be blame-worthy,

فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ {23:7}

[Q23:7] Famanib taghaa waraaa'a zaalika fa ulaaa'ika humul 'aadoon; 
[Q23:7] But whoever seeks to go beyond that, these are they that exceed the limits;

[Q23:7] Kemudian, sesiapa yang mengingini selain dari yang demikian, maka merekalah orang-orang yang melampaui batas; 

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(23:7) but those, who go beyond this (in lust for sexual desires), shall be transgressors: *7

*7 This is a parenthesis which is meant to remove the common misunderstanding that sex desire is an evil thing in itself and satisfying it even in lawful ways is not desirable, particularly for the righteous and godly people. This misunderstanding would have been strengthened had it been only said that the Believers guard their private parts scrupulously, because it would have implied that they live unmarried lives, away from the world, like monks and hermits. Therefore a parenthesis has been added to say that there is nothing wrong in satisfying the sex desire in lawful ways. What is evil is that one should transgress the prescribed limits for satisfying the sex desire.
Here are briefly a few injunctions which are based on this parenthetical clause: 
(1) Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in ode's possession, i.e. slave-girls. Thus the verse clearly lays down the law that one is allowed to have sexual relations with one's slave-girl as with one's wife the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. SOME MODERN COMMENTATORS, who dispute the permissibility of having sexual relations with the slave-girl, argue from An-Nisa' (IV) : 25 to prove that one can have sexual relations with a slave-girl only after entering wedlock with her, because that verse enjoins that if a person cannot afford to marry a free Muslim woman, he may marry a Muslim slave-girl. But these commentators have a strange characteristic: they accept a part of a verse if it suits them, but conveniently ignore another part of the same verse if it goes against their wish and whim. The law about marrying the slave-girls as enunciated in IV:25 reads: "....you may marry them with the permission of their guardians and give them their fair dowries." Obviously the person under reference here is not the master of the slave girl himself but the person who cannot afford to marry a free Muslim woman, and therefore, wants to marry a slave-girl, who is in the possession of another person. For if the question had been of marrying one's own slave-girl, who would then be the "guardian" whose permission would have to be sought? Then, the interpretation they give of this verse contradicts other verses dealing with the same subject in the Qur'an. A sincere person who wants to understand the Qur'anic law in this regard should study An-Nisa' (IV); 3, 25; AI-Ahzab (XXXIII): S0, 52, and Al-Ma`arij (LXX): 30 together with this verse of Al-Mu'minun. (For further explanation, see E.N. 44 of An-Nisa). 
(2) The law prescribed in the parenthesis is only applicable to men as is clear from the Text. A woman in the time of Hadrat `Umar did not understand this fine point of the language and indulged in sexual gratification with her slave. When her case was brought before the consultative body of the Companions, they gave the unanimous decision: "She misinterpreted the Book of AIIah" Nobody should entertain the doubt that if this exception is meant for the men only, how could then the husbands become lawful for the wives? This doubt is unjustified because when the husbands are exempted from the command of guarding their private parts in regard to their wives, the wives automatically stand exempted from the command with regard to their husbands, and there is no nerd to grant them exemption separately. Thus the command of exemption remains applicable and effective only in respect of the man and the woman legally in his possession, and the slave becomes unlawful for the woman possessing him. The wisdom of why the slave has been forbidden to the woman is that he can only satisfy her sexual desire but cannot become guardian and governor of herself and her household, which leaves a serious flaw in the family life. 
(3) The sentence ".... but those who go beyond this (in lust for sexual desire), shall be transgressors" has made satisfaction of sex desire in other ways unlawful, whether it be through fornication, homosexuality, sex gratification with animals, or some other means. THE JURISTS DIFFER ONLY WITH REGARD TO MASTURBATION. Imam Ahmad bin Hanbal regards it as lawful, but Imams Malik and Shafi`i regard it as absolutely unlawful: and though the Hanafites also regard it as unlawful, they give the opinion that if a person indulges sometimes in masturbation under the fit of passion, it is expected that he will be forgiven the error.
(4) SOME COMMENTATORS have proved the prohibition of Mut ah (temporary marriage) from this verse. They argue that the "woman with whom one has entered into wedlock temporarily, can neither be regarded as a Wife nor a slave-girl. A slave-girl obviously she is not, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She neither inherits the man nor the man her; she is neither governed by the law pertaining to `Iddah (waiting period after divorce or death of husband), divorce, subsistence, nor by that pertaining to the vow by man that he will not have conjugal relations with her, false accusation, etc. She is also excluded from the prescribed limit of four wives. Thus, when she is neither a "wife" nor a "slave-girl" in any sense, she will naturally be included among those "beyond this", whose seeker has been declared a "transgressor" by the Qur'an.
This is a strong argument but due to a weakness in it,-it is difficult to say that this verse is decisive with regard to the prohibition of Mut`ah. The fact is that the Holy Prophet enjoined the final and absolute prohibition of Mut ah in the year of the conquest of Makkah, but before it Mut ah was allowed according to several authentic traditions. IF MUT 'AH HAD BEEN PROHIBITED IN THIS VERSE, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Holy Prophet kept the prohibition in abeyance till the conquest of Makkah? THE CORRECT POSITION THEREFORE IS THAT PROHIBITION OF MUT AH IS NOT BASED ON ANY EXPRESS LAW OF THE QUR'AN but is based on the Sunnah of the Holy Prophet. Had it not beep prohibited by the Sunnah, it would have been difficult to declare it as prohibited only on the authority of this verse.
It would be worth-while to clarify two other points in connection with Mut'ah:

(a) lts prohibition is based on the Sunnah of the Holy Prophet and therefore it is wrong to say that it was prohibited by Hadrat 'Umar. As a matter of fact, Hadrat `Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Holy Prophet had forbidden Mut 'ah only during the latter part of his worldly life. 
(b) The Shiite view that Mut ah is absolutely lawful and permissible has no sanction and support in the Qur'an or Sunnah. The fact is that a few of the Companions, their followers and jurists who regarded it permissible in the early days of Islam, did so only in case of extreme necessity and need. None of them held the view that it was absolutely lawful like marriage and could be practised in normal circumstances. Hadrat `Abdullah bin 'Abbas, who is generally cited as a prominent supporter of the view of permissibility, has himself explained his position thus: "It is just like carrion which is lawful for a person only in extreme necessity." Even Hadrat Ibn 'Abbas had to revise his opinion when he saw that people were abusing permissibility and had started practising Mut ah freely regardless of genuine need and necessity. Again, even if the question, whether Hadrat Ibn 'Abbas and the few like-minded jurists had revised their opinion or not, is ignored, the fact is that the supporters of Mut'ah allow it only in case of extreme necessity. Holding Mut ah as absolutely permissible, practising it without any real necessity, or resorting to it even when one has a legally wedded wife or wives is a kind of licence which is abhorred by good taste, much less it be attributed to the Shari ah of Muhammad (Allah's peace be upon him) and imputed to the learned jurists of his family. I think that among the Shiite Muslims themselves no respectable person would like that somebody should ask for the hand of his daughter or sister not in marriage but for the purpose of Mut ah. For if Mut ah is held as absolutely permissible, it would imply that there should exist in society a low class of women, like the prostitutes, who should be available for the purpose as and when required, or if not that, Mut ah be restricted to the daughters and sisters of the poor stratum of society and the well-to-do be given the freedom and right to exploit them as and when they like. Can such an injustice and discrimination be expected of the Divine Law? And will Allah and His Messenger permit an act which every respectable woman would regard not only disgraceful for herself but shameful, too? 

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ {23:8}

[Q23:8] Wallazeena hum li amaanaatihim wa 'ahdihim raa'oon; 
[Q23:8] And those who are keepers of their trusts and their covenant,

[Q23:8] Dan mereka yang menjaga amanah dan janjinya;

This verse refers to the whole canvas of obligations a Muslim undertakes to fulfill. Verse 2:177 of al Baqarah also says THAT A TRUE BELIEVER IS HE WHO FULFILLS HIS PROMISES AND ABIDES BY THE COVENANT HE MAKES.

v  IN 10 HIJRA, AT GHADIR KHUM, all those who were present there made a covenant with ALLAH (SWT) and his prophet that they would obey Imam Ali, after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), in his place, as their wali and mawla (see commentary of al Ma-idah 5:67), BUT HISTORY SHOWS us that they did not fulfill their covenant, so they are out of the group of believers mentioned in verses 1 to 11 of this surah.

NOTE THE REGARD OR RESPECT ISLAM ENJOINED FOR TRUSTS AND COVENANTS. This one small verse covers the whole field of obligation undertaken by a Muslim. Carrying out of the obligations or the fulfillment of the promises made, has been made an identification of a true believer in ALLAH (SWT).

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(23:8) who are true to their trusts and their promises: *8

*8 The Believers fulfil the terms of the trusts which are placed in their charge. In this connection it should be noted that the Arabic word amanat is very comprehensive and includes all those trusts which are placed in their charge by AIIah or society or individuals. Likewise `ahd includes all those compacts, pledges, and promises which are made between AIIah and man, and man and man. The Holy Prophet himself used to impress the importance of the fulfilment of pledges in his addresses: "The one, who dces not fulfil the terms of his trust, has no Faith, and the one, who does not keep promises and pledges has no Islam" (Baihaqi)

ACCORDING TO A TRADITION REPORTED BOTH BY BUKHARI AND MUSLIM, he said: Four characteristics are such that if a person has all the four in him, he is beyond any doubt a hypocrite, and the one who has one of these, is a hypocrite to that extent till he gives it up: 
(a) When something is placed in his trust, he commits breach of the trust, (b) when he speaks, he tells a lie, (c) when he makes a promise, he breaks it, and, (d) when he has a quarrel with somebody, he exceeds all limits (of decency and morality)" 

وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ {23:9}

[Q23:9] Wallazeena hum 'alaa Salawaatihim yuhaafizoon; 
[Q23:9] And those who keep a guard on their prayers;

[Q23:9] Dan mereka yang tetap memelihara sembahyangnya;

For those who strictly guard their prayers see the commentary of al Baqarah 2:124, according to which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali ibne Abi Talib, Bibi Fatimah, Imam Hasan and Imam Husain were the only five persons who did not ever worship any ghayrallah (other than ALLAH (SWT)) from the day they were born. Refer to the commentary of Ali Imran 3:61 and Ahzab 33:33. All other companions, before becoming Muslims, had worshipped many idols. By reading the commentary of Ta Ha 20:132 and Anbiya 21:51 to 73 it becomes evident that this verse truly refers to Imam Husain bin Ali.

Ì  THE VERSES 1 TO 11 OF THIS SURAH HAVE BEEN REVEALED TO PRAISE THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND HIS AHLUL BAYT. A strict guard on the regular observance of the prescribed prayers has been made a separate and an exclusive point of the quality and the identification of a true believer.

A thoughtless or unintelligent recital of the Word of ALLAH (SWT) is quite different from a serious of it, to earn the guidance it provides one has to apply its knowledge to the men and the matters in the world.

LET US FIND OUT WHO IN ISLAM HAS ALL THE QUALITIES ENUMERATED IN THE ABOVE VERSES OF THIS SURAH, AND WHO HAS GUARDED THE PRAYERS TO SERVE AS MODELS FOR US.

§  Taking the observance of the prayers as laid down in this verse, the Muslim world as a whole would unanimously vouch for the fact that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali, the holy issues of Ali through Lady Fatema the ALLAH (SWT)ly daughter of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), are the only ones in Islam who never worshipped anyone else besides ALLAH (SWT) WHILE all others of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) for some period, shorter or longer, had been idolaters worshipping the various kinds of imaginary ALLAH (SWT)s and were leading the sinful and the criminal pagan life, prior to their embracing Islam.

Taking each of the qualities of the faithful ones enumerated in the above verses, only the holy ones of the Ahlul Bayt mentioned above had been the best models practicing all the qualities to the maximum extent and in their best way possible.

TAKE THE ONE INSTANCE OF HUSAIN AT KARBALA IN PARTICULAR. He has translated every one of the qualities of the faith into the best and most perfect possible practice.

°          As regards guarding the observance of the prayers, the Muslim world knows that there is none to equal Husain in this regard for it was he and he alone in the history of the human race on earth, who guarded the regularity in offering the prayers even when facing the hundreds of thousands of the swords, the lances and the bows of the devilish forces of the brutal enemy, showering the heavy rain of arrows on him.

°          It was Husain and none else who after having offered his kith and kin, even his six months old baby son to be slaughtered in the way of the Lord and when himself was lying wounded from the head to the foot, with the heartless assassin sitting on his back to server his head, did not allow the prayer prescribed by the Lord to go unoffered.

THUS it is quite clear for every intelligent student of the Holy Qur’an who is in a sincere and a serious search for guidance from ALLAH (SWT) that the above verses would be meant to be addressed in the first place to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the holy Imams who had been the perfect models of all the said qualities and then to the others in the degree of the respective achievement of each individual believer, owning these qualities.

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(23:9) and who strictly guard their Prayers. *9

*9 Salawat is plural of Salat. In verse 2 the act of Salat itself was implied, but here the plural number implies the individual Prayers offered in their own times. "They strictly guard their Prayers": they strictly adhere to the prescribed times of the Prayers: they perform them with due regard for their pre-requisites, conditions and articles with clean body and dress and necessary ablutions: they do not regard their Prayers as an unnecessary burden, which has to be cast off somehow: they do not recite mechanically but understand what they recite and are conscious that they are supplicating their Lord like humble servants. 

أُولَٰئِكَ هُمُ الْوَارِثُونَ {23:10}

[Q23:10] Ulaaa'ika humul waarisoon, 
[Q23:10] These are they who are the heirs,

[Q23:10] Mereka itulah orang-orang yang berhak mewarisi; 

Refer to the commentary of AL BAQARAH 2:124 TO KNOW THAT ALLAH (SWT) GAVE ASSURANCE TO IBRAHIM THAT HIS DESCENDANTS WILL INHERIT THE EARTH AND ALSO THE HEREAFTER; AND the descendants of Ibrahim are the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt.

¥  Such perfection in the above qualities would naturally inherit the abode of the heavenly bliss forever, and no doubt, the others also, to the extent to which they qualify themselves for it by their acquiring the above excellence for themselves.

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(23:10) These are the heirs

*10 Firdaus (Paradise) is a common word found in almost all human languages in very nearly similar forms. It means a vast garden adjoining the dwelling of a person and enclosed by defence walls and containing all kinds of fruit trees, especially vines: In some languages, the word has the sense of containing pet birds and animals, too. Firdaus was in common use in pre-Islamic Arabic literature. The Qur'an, however, has used it for a plurality of gardens as in Al-Kahf (XVIII):107. This gives the idea that Firdaus is a vast place containing a great number of gardens, vineyards, etc.
The inheritance of Paradise by Believers has been explained in detail in E.N. 83 of Surah Ta Ha (XX) and E.N. 99 of Surah Al-Anbiya' (XXI).
*11 The substance of this passage may be summed up in four parts for the further understanding of the Surah: 
(1) The above-mentioned excellent qualities of the Believers are not confined to any race, nation or country. 
(2) These excellences can be attained only by sincere Faith and excellent moral qualities, and by the observance of prescribed laws in all the aspects of life. 
(3) True success is not confined to transitory worldly and material prosperity but it comprises both success in this life and in the life after death in the Hereafter, and is attained by sincere Faith and righteous deeds. This is a fundamental principle which cannot be falsified either by the worldly "success" of the evil-doers or by the temporary "failure" of the righteous people. 
(4) Let us reiterate that these excellent characteristics of the Believers have been presented as a practical proof of the truth of the Message of the Holy Prophet, for these were the result of its acceptance. This should be kept in mind in the study of the succeeding passages, wherein the same subject has been pursued from different angles. This will also help to show the connection between this and the succeeding passages. 

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ {23:11}

[Q23:11] Allazeena yarisoonal Firdawsa hum feehaa khaalidoun. 
[Q23:11] Who shall inherit the Paradise; they shall abide therein.

[23:11] Yang akan mewarisi Syurga Firdaus; mereka kekal di dalamnya. 

(see commentary for verse 10)

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(23:11) who will inherit Paradise *10 and dwell therein for ever. *11

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ {23:12}

[Q23:12] Wa laqad khalaqnal insaana min sulaalatim minteen; 
[Q23:12] And certainly We created man of an extract of clay,

[Q23:12] Dan sesungguhnya Kami telah menciptakan manusia dari pati (yang berasal) dari tanah;

In the opening verses of this Surah, is DEALT WITH THE MORAL OR THE SPIRITUAL GROWTH OF THE HUMAN BEING MARCHING ON THE RIGHT PATH OF THE GUIDANCE FROM ALLAH (SWT). In these verses, is recapitulated the physical to it once again. The various evolutionary stages of the creative artistry of the Almighty Author of the Universe, is to impress upon man, *how the Omnipotent One could convert the inorganic matter into a living organism and deposit it into the ovum, convert it into a clot of thickly congealed blood and cause the cells to grow through segmentation and then grant it the growth into a foetus, then develop into the lump of bones, flesh and nerves and the other organs of the body. THUS the inorganic substances drawn through food are ultimately perfected into a living child.

v  "Another creature" in verse 14 of this surah refers to the beginning of the human psyche in the new-born chid.

v  Refer to the commentary of al Hajj 22:5.

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(23:12) We created man from an essence of clay:

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ {23:13}

[Q23:13] Summa ja'alnaahu nutfatan fee qaraarim makeen; 
[Q23:13] Then We made him a small seed in a firm resting-place,

[Q23:13] Kemudian Kami jadikan "pati" itu (setitis) air benih pada penetapan yang kukuh; 

Refers to the beginning of the development of the life from the extract of an inanimate matter.

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(23:13) then turned him into a sperm-drop in a safe place:

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ {14}

[Q23:14] Summa khalaqnan nutfata 'alaqatan fakhalaqnal 'alaqata mudghatan fakhalaq nal mudghata 'izaaman fakasawnal 'izaama lahman summa anshaanaahu khalqan aakhar; fatabaarakal laahu ahsanul khaaliqeen. 
[Q23:14] Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation, so blessed be ALLAH (SWT), the best of the creators.

[Q23:14] Kemudian Kami ciptakan air benih itu menjadi sebuku darah beku lalu Kami ciptakan darah beku itu menjadi seketul daging; kemudian Kami ciptakan daging itu menjadi beberapa tulang; kemudian Kami balut tulang-tulang itu dengan daging. Setelah sempurna kejadian itu Kami bentuk ia menjadi makhluk yang lain sifat keadaannya. Maka nyatalah kelebihan dan ketinggian ALLAH (SwT) sebaik-baik Pencipta. 

Refers to the substitution of the original matter of the primary stages, with the newly-evolved generation.

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(23:14) then changed the sperm drop into a clot of blood and the clot into a piece of flesh: then turned the piece of flesh into bones: then clothed the bones with flesh: *12 and then brought him forth as quite a different creation (from the embryo). *13 So blessed is Allah, the best of all-creators. *14

*12 For explanation see E.N.'s 5, 6 and 9 of Surah Hajj (XXIl). 
*13 Now let the disbelievers consider the Message of the Holy Prophet by observing their own creation, for this will convince them of its truth by proving its doctrine of Tauhid. The origin of man is from a mere inanimate sperm-drop, which undergoes several changes in the womb of the mother. But after this, when it sees the light of the day, it is quite a different creation from the embryo in the womb. Now it can hear, it can see, and in due course of time it can talk and think. Then, when he reaches adulthood and maturity, he is capable of performing wonderful deeds. It is obvious that Allah alone could create all these characteristics in an inanimate sperm-drop.
*14 The various stages of the creation of man have been cited to prove that Allah is All-Blessed and there is no human language which can describe the praise of which He is worthy, as if to say, "That Allah Who is able to develop an essence of clay into a perfect man, dces not have any partner in His Godhead. Moreover, He has the power to raise him up again after his death, and is capable of working even greater wonders." 

ثُمَّ إِنَّكُمْ بَعْدَ ذَٰلِكَ لَمَيِّتُونَ {23:15}

[Q23:15] Summa innakum ba'da zaalika la maaiyitoon. 
[Q23:15] Then after that you will most surely die.

[Q23:15] Kemudian, sesungguhnya kamu sesudah itu akan mati.

The physical death of the human body is not the end BUT A CONVEYANCE OF SOUL FROM **THE PHYSICAL TO THE SPIRITUAL WORLD, from **the experiences of the senses to the realisation of spiritual realities, from **the false to the real, from **sleep to awakening.

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(23:15) Then after this you shall all die:

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ {23:16}

[Q23:16] Summa innakum Yawmal Qiyaamati tub'ahoon. 
[Q23:16] Then surely on the day of resurrection you shall be raised.

[Q23:16] Kemudian sesungguhnya kamu akan dibangkitkan hidup semula pada hari kiamat. 

IF DEATH WERE THE END, LIFE BECOMES MEANINGLESS, SO THERE WILL BE A RESURRECTION -FOR JUDGMENT, REWARD AND PUNISHMENT.

Tara-iq (plural of tariq): tracts, roads, orbits or paths of motion in the visible heavens. ALLAH (SWT) owns and controls the whole universe and the working of the universe. ALLAH (SWT) CARES FOR ALL THIS CREATION, AND HIS CARE FOR HIS CREATION IS CEASELESS.

There are physical spheres above us; and there are spiritual spheres above the primary human psychical system up to the ultimate stage of communion with the absolute. These stages are described by the mystics as under:

1.        Tab-a-instinct.

2.        Nafs-desire.

3.        Qalb-state of inter-relation and emotion.

4.        Aql-intellect or power to grasp or perceive.

5.        Ruh-spirit or intuition.

6.        Sirr-mystic state.

7.        Khafi-hidden.

8.        Akhfa-most hidden.

The state of qalb is not stationary. It is interrelated with the other stages. There are other terms also which cannot be understood without personal experience.

The orderly system of the universe, including the various stages, is not a purposeless action as explained in the following verses.

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(23:16) then most surely you shall' be raised up on the Day of Resurrection.

وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ {23:17}

[Q23:17] Wa laqad khalaqnaa fawqakum sab'a taraaa'iqa wa maa kunnaa 'anil khalqi ghaafileen. 
[Q23:17] And certainly We made above you seven heavens; and never are We heedless of creation.

[Q23:17] Dan demi sesungguhnya, Kami telah menciptakan tujuh jalan di atas kamu dan Kami pula tidak lalai daripada (menyediakan keperluan) makhluk-makhluk Kami. 

(see commentary for verse 16)

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(23:17) And We have made seven paths above you *15 We were not novice in the art of creation. *16

*15 The original Arabic word tara`iq has more than one meaning. It may refer to the paths of the seven planets, with which the man of the time of the revelation of the Qur'an was familiar, or to the seven heavens it should be noted that this word has not been used as a modern scientific term, but as a common word according to the Arabic usage of the period in order to invite the people's attention to the wonders of the heavens, whose creation is certainly a greater thing than the creation of men. (XL: 57). 
*16 This may also be translated as: "We were not nor are heedless of Our creation." According to the first translation, it will mean that the whole of the creation has been brought about in a perfect manner with a definite design and purpose, for Allah-their Creator-is perfect in every respect. The creation itself a proof that it is not the work of a novice or an inexpert. All the physical laws of the entire system of the universe are so closely interconnected as to prove that it is the creation of the All-Wise Allah. If we take the second translation, it will mean that AIIah has not been heedless in making provisions for every thing according to its nature from the most insignificant to the greatest of all. 

وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ {23:18}

[Q23:18] Wa anzalnaa minas samaaa'i maaa'am biqadarin fa-askannaahu fil ardi wa innaa 'alaa zahaabim bihee laqaa diroon. 
[Q23:18] And We send down water from the cloud according to a measure, then We cause it to settle in the earth, and most surely We are able to carry it away.

[Q23:18] Dan Kami turunkan hujan dari langit dengan sukatan yang tertentu, serta Kami tempatkan ia tersimpan di bumi dan sesungguhnya Kami sudah tentu berkuasa melenyapkannya. 

THE DIVINE SYSTEM PROVIDES WELL-MEASURED SUPPLY OF WATER TO THE EARTH. Normally the rain comes well distributed in fixed seasons. The water comes in drops and flows on the surface of the earth. Only the quantity of water necessary for the earth to grow vegetation is soaked in the soil. It is stored in lakes, wells and rivers. Another form in which water is made available to mankind is the snow glaciers formed in the higher mountain regions which keep many a river flow throughout the year. The unwanted or extra water is carried away by the rivers into the oceans. This ceaseless process provides water for irrigation and to meet other essential demands of human needs.

Besides all these benefits of the rain there is another boon latent in the rain water and that is it is being colourless. If the rain water had any colour of its own it needs only a little reflection on our part to imagine if anybody or anything under its shower could ever had the choice of maintaining any colour for anything under and neither the water is given any heat or any unbearable cold.

ù  ALL THESE FACTORS NEED INTELLIGENT REFLECTION.

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(23:18) And We sent down rain from the sky in due measure and lodged it in the earth: *17 and We are able to take it away as We will. *18

*17 The "rain" may refer to the rainfall, which comes down every now and then. It may also refer to the great store of water which Allah sent down at the time of the creation of the earth to fulfil its various needs till the Last Day, and which still exists in the shape of seas, lakes, sub-soil water, etc. It is the same water which evaporates in summer and freezes in winter and is carried by winds from place to place and spread over the earth by rivers, springs and wells to cause the growth of multitudes of things, and then is again restored to the seas, lakes, etc. Neither has this store of water been decreased by a drop nor was there any need to increase it by a drop since its creation. Today it is too well known how water comes about by the combination of oxygen and hydrogen in a certain ratio. The question is why can't more water be produced when oxygen and hydrogen still exist in abundance in the world? Who caused them to combine in the proper ratio in the beginning to produce oceans of water and who now stops them from coming together to produce an extra drop? Then when water evaporates, who causes oxygen and hydrogen to remain combined .n water vapours even in the gaseous state. Have the atheists and polytheists, who believe in independent deities for water, air, summer and  winter, any answer to this question?
*18 This is to warn that Allah is able to take away the water if He so wills, and deprive the world of its most important means of life. Thus, this verse is more comprehensive in meaning than verse 30 of Surah Al-hulk (LXVII):
"Ask them: Have you ever considered that if the water of your wells should sink down into the earth, who would then restore to you running springs of water?" 

فَأَنْشَأْنَا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ لَكُمْ فِيهَا فَوَاكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ {23:19}

[Q23:19] Fa anshaanaa lakum bihee Jannaatim min nakheelinw wa a'naab; lakum feehaa fawaakihu kaseeratunw wa minhaa taakuloon, 
[Q23:19] Then We cause to grow thereby gardens of palm trees and grapes for you; you have in them many fruits and from them do you eat;

[Q23:19] Kemudian, Kami tumbuhkan untuk kamu dengan air itu, kebun-kebun tamar (kurma) dan anggur. Kamu beroleh dalam kebun-kebun itu (berbagai jenis lagi) buah-buahan yang banyak dan dari kebun-kebun itulah kamu beroleh rezeki penghidupan kamu. 

(see commentary for verse 18)

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(23:19) Then with that rain We caused vine-yards and palm-groves to spring up. In those gardens there are delicious fruits *19 from which you obtain sustenance. *20

*19 That is, other kinds of fruits than dates and grapes. 
*20 That is, you sustain yourselves by the produce that you get from these gardens in the shape of fruit, corn, wood, etc. 

وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِلْآكِلِينَ {20}

[Q23:20] Wa shajaratan takhruju min Toori Sainaaa'a tambutu bidduhni wa sibghil lil aakileen. 
[Q23:20] And a tree that grows out of Mount Sinai which produces oil and a condiment for those who eat.

[Q23:20] Dan (Kami juga menumbuhkan untuk kamu) pokok yang asal tumbuhnya di kawasan Gunung Tursina, yang mengeluarkan minyak dan lauk bagi orang-orang yang makan. 

THE FIG, THE OLIVE, Mount Sinai, and the sacred city of al amin (the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)) are mentioned together in At Tin 95:1 to 3. Refer to their commentary.

It is said that the olive was first grown on the Mount Sinai where Musa saw the fire and ALLAH (SWT) spoke to him. The olive is called a blessed tree in verse 24:35 of An Nur.

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(23:20) And We created the tree which grows on Mount Sinai: *21 ' it gives oil and is used as food also by those who like to eat it.

*21 That is, the olive-tree, which is the most important product of the lands around the Mediterranean Sea. The olive-tree can last for 2,000 years or so, so much so that some trees in Palestine are said to be existing since the time of Prophet Jesus. It has been attributed to Mount Sinai probably for the reason that the area whose well known and prominent place is Mount Sinai is its original habitat.