QN
23
Al-Mu’minun
|
المؤمنون |
|
|
·
\ |
|
|
Classification |
|
|
Position |
Juzʼ 18 |
|
Hizb no. |
35 |
|
No. of Rukus |
6 |
|
No. of verses |
118 |
This surah deals with
the fundamentals of
faith (Aqidah),
Tawheed (Islamic
monotheism),
Risalah (Messengership),
Resurrection and
the supreme Judgement of God.
The Surah begins with an assertion,
"Most certainly the Believers have attained true success", intending
to put across a point that the criterion of success and failure which people
who disbelieve in Islam, hold in mind is in fact
erred because it is based on misconceptions and is transitory and limited in
nature, in turn leading to eventual failure and not true success.
Verse
[Section]
Complete [6]
1-22 [1]----3
11,22(2)
23-32 [2]---2 (1)
33-50 [3]---2 44-50 (2)
51-77 [4]---2 61,77(2)
78-92 [5]---3
83,92(2)
93-118 [6]—4
111,118(2) {total 11)
Verse
Theme
Surah 23. Al-Muminun
1-11 Characteristics of true believers(1)/
12-16 Stages of human creation(1)
17-22 Allah has made the heavens, vegetation, trees
and Animals for the benefit of lhuman beings(1)//
31-32 After prophet Nuh, Allah sent Hud to guide his
people(2)//
45-50 Musa was sent to Fir'on and his chiefs; they
also disbelieved and faced destruction(3)//
51-61 Allah has said, "In fact, your religion is
one religion; I am your Rabb, so fear Me alone"(4)/
78-83 Allah has given you ears, eyes, and hearts, but
you seldom show gratitude5)/
84-90 Even the disbelievers recognize the existence
of Allah(5)
91-92 Allah has never begotten a son, nor there is
any other god besides Him(5)//
93-98 Repel evil with good Seek refuge with Allah
against the temptations of Shaitan^(6)
112-115 On the day of Judgement it will appear as if
the life of this world was less than a day(6)
116-118 Unbelievers will never attain salvation(6)///
(23:1) The believers have indeed attained
true success:1
1. “Believers”, who have
attained true success, are those who have accepted the message of Muhammad
(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, ----------continued
23:2) those who,2 in their Prayers, humble
themselves;3
2. The noble characteristics
of the believers pointed out in (verses 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.
Khashiun 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 his head
and lower his 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. -----continued
Etiquette of Prayer
The
Shariah 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 his head to look up,
One
may, however, look around from the corner of the eye, but as far as possible,
he must
fix the gaze on the place where the forehead would rest in prostration.
One is
also forbidden to shift about, incline sideways, 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 he would sit or perform
prostration. Similarly it is disrespectful that one should stand stuffy erect,
recite the verses of the Quran 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 tranquility, and
unless one article has been completely performed, the next should not be begun.
If one feels hurt by something during the Prayer, he may cast it aside by one
hand, but moving the hand repeatedly or using both the hands for the purpose is
prohibited. Along with this etiquette of the body, it is also important that
one should avoid thinking irrelevant things during the Prayer. If thoughts come
to the mind without one’s intention, it is a natural human weakness, but one
should try his 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, he should immediately turn the
attention to the Prayer.
(23:3) who avoid
whatever is vain and frivolous;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,--------continued
(23:4) who observe Zakah;5
5. The word Zakat literally means purification
and development, to help something grow up 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 its--------continued
(23:7) As for those who seek beyond that,
they are 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.-----continued
mutah (temporary marriage)explained
(2) The law prescribed in the parenthesis is only applicable to men as is clear from the text. A woman in the time of 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 Allah. 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 need 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.
(23:9) and who 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.
(23:11) that shall inherit Paradise;10 and in it they shall
abide for ever.11
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,
11. The substance of this passage may be summed up in four parts for
further understanding of the Surah:
(1) The above mentioned excellent qualities of the believers are not
confined to any race, nation or country.
10082021
திருமறை குரான்
“மனிதனை நாம் களிமண்ணின் சத்திலிருந்து படைத்தோம் “
திருமறையின் எந்தப்பகுதியில் வரும் வசனம் இது ?
விடை
சுராஹ் 23(அல் முக்மினின் ) வசனம் 12
இன்னும் 6(அல் அன்ஆம் ):2, 15(அல் ஹிஜ்ர):26,15:28 55:14
என பல இடங்களில் மனிதன்
களிமண்ணில் இருந்து படைகப்பட்ட செய்தி வருகிறது
சரியான விடை அனுப்பி
வாழ்த்து, பாராட்டுப் பெறுவோர்
சகோ
ஹசன் அலி- முதல் சரியான
விடை
சிராஜுதீன் , முத்தவல்லி அக்பர் அலி
ஷர்மதா , ஷிரீன் பாருக்
வசனம் 23:12 முதல் 23;16
வரை 5 வசனங்களில் மனிதன் படைக்கப்ட்டதில் இருந்து மரணித்து மீண்டும் உயிர்ப்பிக்கப்படுதல்
வரை
மிகச் சுருக்கமாக இறைவன்
சொல்கிறான்
“மனிதனை நாம் களிமண்ணின் சத்திலிருந்து படைத்தோம் “(23:12)
“பின்னர் அவனை ஒரு பாதுகாப்பான இடத்தில் (செலுத்தப்பட்ட)
விந்தாக ஆக்கினோம்
பிறகு அந்த விந்தை இரத்தக் கட்டியின் வடிவத்தில்
அமைத்தோம்
பின்னர் அந்த இரத்தக்கட்டியை சதைக் கட்டியாய் ஆக்கினோம்
பிறகு அந்தச் சதைக்கட்டியை எலும்புகளாக்கினோம்
பின்னர் எலும்புகளை சதையால் போர்த்தினோம்
பிறகு அதை முற்றிலும் வேறொரு படைப்பாக வளரச்
செய்தோம்
-----------இறைவன் ------மிக அழகான படைப்பாளன்
பின்னர் நிசசயமாக நீங்கள் மரணிக்க்
கூடியவர்கள்தான்
பிறகு மறுமை நாளில் எழுப்பப் படுவீர்கள் “ (23:13—23:16)
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
23 துல்காயிதா(1!) 1443
24 06 2022 வெள்ளி
(23:17) We have indeed fashioned above you seven paths.15 Never were We unaware of the task of creation.16
15. The original Arabic
word taraiq 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 Quran 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. (Surah Al-Hijr,
Ayat 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 Allah has not been heedless in making provisions
for every thing according to its nature from the most insignificant to the
greatest of all.
(23:18)
We sent down water from the sky
in right measure, and caused it to stay in the earth,17 and We have the power to cause it to vanish18 (in the manner We please).
(23:20) And We also produced the tree which
springs forth from Mount Sinai,21 containing oil and
sauce for those that eat.
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 (peace be upon him). 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.
11082021
(23:29) And say: "My Lord! Make my
landing a blessed landing, for You
are the Best of those Who can cause people to land in safety."31
31. “Landing” here does not
simply mean touching and resting on the land, but it also implies the sense of hospitality, as if to say: O God, now we are Thy guests and Thou
alone art our Host.
13082021
(23:62) We do not lay a burden on anyone
beyond his capacity.55 We have a Book with Us that speaks the truth(about
everyone)56; and
they shall in no wise be wronged.57
55. The enunciation of this
fundamental proposition, in the context in which it occurs, is very meaningful.
In the preceding passage (verses 57-61), the characteristics of those people, who deserve true
success, have been stated, and in this (verse 62), it has been made clear that those excellent qualities can be attained by anyone who
tries to achieve true success, as if to say: The conditions We have laid down
for true success are within the reach of those who strive for it, for “We do
not lay a burden”. Therefore if you, O disbelievers, desire to achieve true
success, you should follow the example of the believers from among yourselves,
who have really attained it.
56. According to the Quran, an elaborate conduct book of every individual is
being maintained accurately. This records every word he utters, every deed or
act he performs, even every hidden thought and intention that he cherishes in his heart and mind. See also (Surah Al-Kahf, Ayat 49 and E.N. 46) thereof.
57.
That is, neither a person will be accused of and punished for something he had
not done, nor will he be deprived of the full reward of a good act that he had
done.
17082021
(23:80) It is He Who gives life and causes
death, and He holds mastery over the alternation of
night and day.75 Do you not understand this?76
75.
76.
Here attention is being drawn to the proof of
both Tauhid and life after death, and in the other phenomena cited to the
refutation of both shirk and rejection of the Hereafter.
18082021
(23:112) Then Allah will ask them: "For
how many years did you stay on earth?"
(23:113) They will say: "We stayed for a day or part of a day.100 Ask of those who keep count of this."
100. For
explanation, see (Surah Ta-Ha Ayat 103 and E.N. 80) thereof.
(23:114) He will say: "You stayed only for a while, if you only knew that.101
101. That is,
Our Messengers warned you that the life in this world is transitory and is for
test and trial, but you did not realize it then and denied that
there was any life in the Hereafter and behaved in
accordance with that belief.
115-118- MANZIL
اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰكُمۡ عَبَثًا وَّاَنَّكُمۡ اِلَيۡنَا لَا تُرۡجَعُوۡنَ
Afahasibtum annama khalaqnakumAAabathan
waannakum ilayna la turjaAAoon
(23:115) Did you imagine that We created you
without any purpose,102 and
that you will not be brought back to Us?"
102. The Arabic
word abathan in the text also means “for the sake of sport”. Then the verse
will mean: Did you think that We had created you merely for the sake of sport
and there was no purpose behind your creation? Therefore you may eat, drink, be
merry and enjoy yourself as you please.
فَتَعٰلَى اللّٰهُ
الۡمَلِكُ الۡحَـقُّ ۚ لَاۤ اِلٰهَ اِلَّا هُوَۚ رَبُّ الۡعَرۡشِ
الۡـكَرِيۡمِ
FataAAala Allahualmaliku alhaqqu la ilaha illa
huwarabbu alAAarshi alkareem
(23:116) So, exalted be Allah,103 the True King! There
is no god but He, the Lord of the Great Throne.
103. Allah is
above this that He should create you without any purpose and that you may
associate partners with Him with impunity.
وَمَنۡ يَّدۡعُ مَعَ
اللّٰهِ اِلٰهًا اٰخَرَۙ لَا بُرۡهَانَ لَهٗ بِهٖۙ فَاِنَّمَا حِسَابُهٗ عِنۡدَ
رَبِّهٖؕ اِنَّهٗ لَا يُفۡلِحُ الۡـكٰفِرُوۡنَ
Waman yadAAu maAAa Allahi ilahanakhara la
burhana lahu bihi fa-innamahisabuhu AAinda rabbihi innahu la yuflihualkafiroon
(23:117) He who invokes any other god along
with Allah " one for whom he has no evidence"104 his reckoning is with
his Lord alone.105 Indeed,
these unbelievers shall not prosper.106
104. It may also
be translated as: The one who invokes any other deity along with Allah, has
nothing to support him in this act.
105.
That is, he cannot escape accountability.
106.
Again, the reference is to those who will attain the success and to those who
will be deprived of it.
وَقُلْ رَّبِّ اغۡفِرۡ
وَارۡحَمۡ وَاَنۡتَ خَيۡرُ الرّٰحِمِيۡنَ
Waqul rabbi ighfir warhamwaanta khayru
arrahimeen
(23:118) And say, (O Muhammad): "My
Lord, forgive us and have mercy on us, for You are the Best of those that are
merciful."107
107. Compare
and contrast this prayer with (verse 109). Here the Prophet (peace be upon him) has been told to
make the same prayer as contained in (verse 109), as if to say, You (and your followers) should
supplicate Allah with the same prayer so that, if the people scoff at you, they
themselves might provide a proof of a strong case against themselves.
OOOXXXOOOXXX
No comments:
Post a Comment