النص المفهرس

292
Surah Al-Hajj :
concluded that in Islam there is no sin which cannot be forgiven and save
a person from the punishment of the Day of Resurrection if he repents for
it truly. On the other hand, among the earlier nations there were certain
sins which could not be forgiven even by offering repentance.
According to Sayyidna Ibn 'Abbas
'hardship' refers to those rigid
and harsh laws which applied to the Bani Isra'il and for which the Qur'an
uses the words ) (burden) and JStal (shackles). Others have interpreted
the word haraj (hardship) to mean a hardship which is beyond human
endurance. In Islam there are no such laws and rules which are
unbearable in themselves, though there are some rules which entail
strenuous effort. But such efforts have always been regarded as
pre-requisites to success in all human activities. Education, commerce,
industry etc. are fields where success depends on unremitting labour but
that would not make these tasks impossible to achieve. Sometimes
difficulties are experienced due to unfavorable environments or lack of
familiarity with the task in hand, but these too cannot be described as
hardships and can be overcome by sustained hard work.
Another interpretation given by Qadi Thanaullah in Tafsir Mazhari is
that Allah Ta'ala having chosen the Muslims for His favours from
amongst all other nations, they too willingly opt for the severest hardship
in the service of Allah and His religion. In such a situation even
hardships and difficulties do not deter their resilience and they endure
them willingly and happily. There is a hadith related by Sayyidna Anas
in which the Holy Prophet
said جعلت قرة عينى فى الصلوة (the coolness of
my eyes lies in prayers). (Ahmad and Nasa'i).
The faith of your father Ibrahim - 22:78). It means that) مِلَّةَ اَبِيُكُمُ اِبْرِهِيُمَ
this is the nation of your father Ibrahim Sel. These words are addressed
to the Quraish who are descended from Sayyidna Ibrahim Scal and all
other people following them become entitled to the favours which Allah
Ta'ala has granted to the Quraish. There is a hadith which says:
الناس تبع لقريش فى هذا الشان، مسلمهم تبع لمسلمهم، وكافرهم تبع لكافرهم
(رواه البخارى ومسلم)
All people follow Quraish in this faith; the believers follow the
believers among the Quraish, and the infidels follow the infidels
among them. (Mazharī).

293
Surah Al-Hajj :
Others say that the words ◌َأَبِيكُمُ إبراهيم (your father Ibrahim) are
addressed to all Muslims in the sense that the Holy Prophet Sel was the
spiritual father of All Muslims and had himself descended from Sayyidna
Ibrahim El.
He (Allah) named you as Muslims both) هُوَسَمُبِكُمُ الْمُسْلِمِيْنَ ا مِنْ قَبْلُ وَفِىُ هذَا
before and in this Qur'an - 22:78) Sayyidna Ibrahim & had named the
followers of the Holy Prophet
and all other believers as Muslims even
before the Qur'an, and later in the Qur'an itself, as is evident from his
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنٍ لَّكَ وَمِنْ ذُرِّيَّتِنَآَ أُمَّةً مُّسُلِمَةً : prayer which is recorded in the Qur'an
EN (O our Lord, make us both submissive to you, and of our progeny a
people submissive to you - 2:128)
And the name "Muslim" given by the Qur'an to the believers, was,
though, not given directly by Sayyidna Ibrahim &gel , yet since he had
suggested this name even before the revelation of the Qur'an, the Holy
Qur'an has adopted this name. That is why it is attributed to Sayyidna
Ibrahim El.
So that the Messenger) لِيَكُونَ الرَّسُولُ شَهِيْدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ
becomes a witness to you and you become witnesses to (other) people -
22:78) On the Day of Resurrection the Holy Prophet
will depose that he
had conveyed the commands of Allah Ta'ala to his Ummah and the
Ummah will acknowledge this fact. But when other prophets will make
similar depositions, their Ummahs will deny their claims and at that time
the Ummah of the Holy Prophet
will come forward and bear witness to
the fact that all the prophets had indeed conveyed the commands of Allah
Ta'ala to their respective Ummahs. This evidence will be challenged on
the ground that since the Muslim Ummah did not even exist in those
earlier times it carried no weight, to which the Muslims will reply that
they learned about these matters from their own Prophet Eg, whose
truthfulness and integrity was admitted by all. This is the gist of a hadith
which Bukhari and others have related on the authority of Sayyidna Abu
Said al-Khudri 4
So establish salah and pay zakah - 22:78) It means) فَاقِيمُوا الصَّلوَةَ وَأُتُوا الزَّكوةَ
that since Allah Ta'ala has showered on you unlimited benefits, it is your
duty also to show your gratitude to Him by striving hard to obey His
commands. The two commands relating to prayers and zakah have been

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Surah Al-Hajj : 22 : 78 -75
specifically mentioned because prayer is the most important among the
obligations performed by human body, while zakah is the most important
among the commands about wealth, otherwise the idea is that all
commands enjoined by Allah Ta'ala be obeyed and followed.
And hold fast to Allah - 22:78). It means that pious) وَاعْتَصِمُوا بِاللهِ
Muslims should place their trust in Allah alone in all their affairs and
seek help from none but Him. According to Sayyidna Ibn 'Abbas
% the
sense of these words is that pious Muslims should seek Allah's protection
from all things which are loathsome in this world and in the Hereafter.
Others have interpreted these words to mean that good Muslims should
hold fast to the Qur'an and Sunnah, and have quoted the following
hadith:
تركت فيكم امرين لن تضلّوا ما تمسّكتم بهما، كتاب الله وسنة رسوله (رواه مالك
فى المؤطاء مرسلا - مظهرى)
"I have left behind two things with you and if you hold fast to
them you will never go astray: one is the Book of Allah and the
second is the Sunnah of His Rasul." (Mazhari)
Alhamdulillah
The Commentary on
Surah Al-Hajj
Ends here.

297
Surah Al-Mu'minun : 23 : 1 - 11
Surah Al-Mu'minun
(The Believers)
Surah Al-Mu'minun was revealed in Makkah and it has 118 Verses and 6 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 11
قَدُ أَفْلَحَ الْمُؤْمِنُونَ ﴿٢﴾ الَّذِيْنَ هُمْ فِى صَلاَئِهِمْ خَاشِعُونَ ﴿٢﴾
وَالَّذِيْنَ هُمْ عَنِ اللَّغْوِمُعْرِضُونَ ﴿٢﴾ وَالَّذِيْنَ هُمْ لِلزَّكوةِ فُعِلُوْنَ
﴿إِ﴾ وَالَّذِيْنَ هُمْ لِفُرُوُجِهِمْ خِفِظُونَ ﴿٢﴾ إِلاَّ عَلَىَّ أَزْوَاجِهِمْ أَوْمَا
مَلَكَتْ أَيْمَانُهُمُ فَإِنَّهُمُ غَيْرُ مَلُوْمِيْنَ ﴿٤﴾ فَمَنِ ابْتَغَى وَرَآءَ ذَلِكَ
فَأُولَئِكَ هُمُ الْغُدُونَ ﴿٢﴾ وَالَّذِيْنَ هُمْ لَا مِنْتِهِمُ وَعَهْدِهِمْ رَعُونَ ﴿٢﴾
وَالَّذِيْنَ هُمْ عَلَى صَلَوْتِهِمْ يُحَافِظُونَ ﴿﴾ أُولَئِكَ هُمُ الْوَرِثُونَ ﴿٢﴾
الَّذِيْنَ يَرِثُوْنَ الْفِرُدَوْسَ + هُمُ فِيْهَا خُلِدُونَ ﴿١١﴾
Success is really attained by the believers [1] who are
concentrative in their Şalah (prayers) [2] and who keep
themselves away from vain things [3], and who are
performers of Zakah,* [4] and who guard their private
parts [5] except from their wives or from those
(slave-girls) owned by their right hands, because they
*.
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 "osteu" (Fa'ilun) instead of 'payers' which admits the
first meaning only.

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Sūrah Al-Mu'minun : 23 : 1 - 11
are not liable to blame. [6] However, those who seek
(sexual pleasure) beyond that are the transgressors [7] -
and (success is attained) by those who honestly look
after their trusts and covenant, [8] and who
consistently observe their prayers. [9] Those are the
inheritors [10] who will inherit Firdaus (the Paradise).
They will be there forever. [11]
Commentary
Merits and special features of Surah Al-Mu'minun
Musnad of Ahmad quotes Sayyidna 'Umar al-Faruq
é that
whenever a wahy was being revealed to the Holy Prophet
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
returned to his normal state after receiving
the wahy, he sat down facing the Ka'bah and prayed to Allah in the
following words:
اَللَّهُمَّ زِدْنَا وَلَا تَنْقُصُنَا وَأَكْرِمْنَا وَلَا تُهِنَّا وَأَعْطِنَا وَلَا تَحْرِمُنَا وَآثِرْنَا وَلَا تُؤْثِرُ عَلَيْنَا
وَارُضَ عَنَّا وَآَرْضِنَا
"O 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
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)
Nasai in his كتاب التفسير has quoted Yazid Ibn Babnus that he once
questioned Sayyidah 'A'ishah Que J +, about the habits and the
behavior of the Holy Prophet > 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?
قَدُ أَفْلَحَ الْمُؤْمِنُوْنَ
Success is really attained by the believers - 23:1.

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Surah Al-Mu'minun : 23 : 1 - 11
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 S'A 4; (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:
اَلْحَمْدُلِلْهِ الَّذِىِّ أَذْهَبَ عَنَّ الْحَزَنَ إِنَّ رَبْنَا لَغَفُورٌ شَكُوُرُ بِ الَّذِىّ أَحَلْنَا دَارَالْمُقَامَةِ مِنْ
فَضْلِهِ
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 (قَدُ أَفْلَحَ مَنْ تَزَكّى), 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:
بَلْ تُؤْثِرُوْنَ الْحَيْوَةَ الدُّنْيَا وَالْآخِرَةُ خَيْرٌ وَّأَبْقُى
Nay, but you prefer the present life; and the world to come is
better, and more lasting. - 87: 16, 17

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Surah Al-Mu'minun : 23 : 1 - 11
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 every body 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 - Khushu' (translated in the text as being
concentrative) during prayers. The literal meaning of this word is

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Surah Al-Mu'minun : 23 : 1 - 11
"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 ul-Qur'an). He must, in particular,
avoid those movements of the body which have been forbidden by the
Holy Prophet
and which the jurists have compiled under the general
heading ouy's (things which are disliked during prayers). Tafsir
Mazhari quotes the above definition of s (Khushu') from Sayyidna
'Amr Ibn Dinar .
. 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 cje whereas
Sayyidna 'All 4% said that jas is to refrain from casting sideways
glances obliquely. Sayyidna 'Ata' says that the word means "not toying
with any part of the body". There is a hadith from Sayyidna Abu Dharr
that the Holy Prophet
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
is reported to have directed Sayyidna 'Anas 43
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 46 says that the Holy Prophet
saw a man
لوخشع قلب هذا لخشعت praying who was toying with his beard and remarked
(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

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Surah Al-Mu'minun : 23 : 1 - 11
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. Țabarani in his book al-Mu'jim
al-Kabir has related a hadith on the authority of Sayyidna Abu Darda'
that the Holy Prophet
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. JJ (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
من حسن اسلام المرا said
wy Y bs (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 Sūrah, in which
أَقِيمُوا الصَّلوةَ and pay zakah) occur alongside of the words) وَأُتُوا الزَّكوةَ the words
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

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Surah Al-Mu'minun : 23 : 1 - 11
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 as
which refer to the 'payment' of zakah) whereas) أَنُوا الزَّكوةَ and يُؤْتُونَ الزَّكوةَ
here the words used are ◌َللزَّكوة فَاعِلُون (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 s'leu (performers) is related to Ja
(performance) and technically Zakah is not an act but a portion of wealth
and the use of the word Stleu 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 45% (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. ◌ْوَالَّذِيْنَ هُمْ لِفُرُوُجِهِمُ حفِظُونَ إِلاَّ عَلَى أَزْوَاجِهِمُ أَوْمَا مَلَكَتْ أَيْمَانُهُم (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 u
(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.
However, those who seek (sexual) فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُولَئِكَ هُمُ الْغُدُونَ
pleasure) beyond that are the transgressors - 7). Satisfying one's desire
with someone other than one's own wife or a lawfully acquired slave-girl
is strictly forbidden and the ban includes adultery (marrying a woman
whom one is not allowed to marry under the religious code is also
adultery), having sex with one's wife or slave-girl when she is
menstruating or is confined, or having unnatural sex with them,
homosexuality and bestiality, while most jurists include masturbation also
in the ban. (Tafsir Bayan ul-Qur'an, Qurtubi, al-Bahr ul-Muhit, etc.)
Fifth Attribute of a good Muslim is that he should discharge his

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trust truly and faithfully. ◌َوَالَّذِيْنَ هُمْ لاَمِنْتِهِمُ وعَهُدِهِمْ رِعُون (And [success is
attained] by those who honestly look after their trusts and covenant, -
23:8). The word ouut (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 die (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 Je, (promise) and its fulfillment is also
obligatory under the dictates of Shariah. There is a Hadith which says
J &J! (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.

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Seventh attribute
- And who consistently observe their prayers) وَالَّذِيْنَ هُمُ عَلى صَلَوتِهِمْ يُحَافِظُونَ
23:9). To observe one's prayers here means to offer them regularly at the
appointed time, and the word ofLo (Prayers) has been used in the plural
form to include all the five prayers. In an earlier verses the word ale
(Şalah: prayer) 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.
أُولَئِكَ هُمُ الْوَرِثُوْنَ الَّذِيْنَ يَرِثُوْنَ الْفِرُدَوْسَ
Those are the inheritors who will inherit Firdaus (Paradise) - 23:10,11.
The good Muslims who possess the attributes described above have
been declared in this verse to be the heirs to the garden of Paradise.
There is a suggestion here that just as the assets of a deceased person
must devolve on his heirs, similarly the possessors of these attributes will,
without doubt, enter Paradise. It should be noted that the possessors of
these seven qualities have been mentioned in the beginning as those who
attain falah or success, then after describing these qualities it is
mentioned in this last sentence that possessors of these qualities will
inherit Paradise. This indicates that the total falah (success) may be
achieved in Paradise only.
Verses 12 - 22
وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلْلَةٍ مِّنْ طِيْنٍ ﴿٢٢﴾ ثُمَّ جَعَلْنُهُ نُطْفَةً فِىٌ
قَرَارٍ مَّكِيْنٍ ﴿٢٣﴾ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضُغَةً
فَخَلَقْنَا الْمُضْغَةَ عِظُمًا فَكَسَوْنَا الْعِظُمَ لَحْمًا ثُمَّ أَنْشَأْنُهُ خَلُقًا

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أُخَرَءُ فَتَبَرَكَ اللَّهُ أَحْسَنُ الْحِلِقِيْنَ ﴿٤﴾﴾ ثُمَّ إِنَّكُمْ بَعْدَ ذُلِكَ لَمَيِّئُوْنَ
﴿٢٥﴾ ثُمَّ إِنَّكُمْ يَوْمَ الْقِيْمَةِ تُبْعَثُوْنَ ﴿١٦﴾ وَلَقَدْ خَلَقْنَا فَوْقَكُمُ سَبْعَ
طَرَآئِقَ دَ وَمَا كُنَّا عَنِ الْخَلْقِ غْفِلِينَ ﴿١٧﴾ وَأَنْزَلْنَا مِنَ السَّمَآءِ مَآء)
بِقَدَرٍ فَأَسْكِنُّهُ فِى الْأَرْضِ يٌ وَإِنَّا عَلَى ذَهَابٍ" بِهِ لَقْدِرُونَ ﴿١٨﴾
فَانْشَأْنَا لَكُمُ بِهِ جَنْتٍ مِّنُ نَّخِيْلٍ وَّأَعْنَابٍ، لَكُمْ فِيْهَا فَوَاكِهُ كَثِيْرَةٌ
وَّمِنْهَا تَأْكُلُونَ ﴿١٤) وَشَجَرَةً تَخْرُجُ مِنْ طُوُرِ سَيْنَاءَ تَنْبُتُ بِالدُّهُنِ
وَصِبْغٍ لِلْكِلِيْنَ ﴿٢﴾ وَإِنَّ لَكُمُ فِى الْأَنْعَامِ لَعِبْرَةٌ نُسُقِيْكُمْ مِّمَّا
فِىُ بُطُوْنِهَا وَلَكُمْ فِيْهَا مَنَافِعُ كَثِيْرَةٌ وَّمِنْهَا تَأْكُلُونَ ﴿٢١﴾ وَعَلَيْهَا
وَعَلَى الْفُلُكِ تُحْمَلُونَ ﴿٢﴾﴾
And We have created man from an extract of clay. [12]
Then We made him a sperm-drop in a firm resting place.
[13] Then We made the sperm-drop into a clot, then We
turned the clot into a foetus-lump, then We made the
foetus-lump into bones, then We clothed the bones with
flesh; thereafter We developed it into another creature.
So, glorious is Allah, the Best of the creators. [14] Then,
after all this, you are to die. [15] Then you are to be
raised again on the Day of Judgment. [16]
And We created upon you seven paths (heavens) and We
were never neglectful of the creation. [17]
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. [18] Then We produced with it
gardens of date-palms and vines for your benefit. For
you there are many fruits in them, and of them you eat
[19] - and (We produced) a tree (of olive) that comes out
from the (mount) Tur of Sinai, which grows having oil
and a dressing for those who eat. [20]
And indeed there is a sure lesson in the cattle for you.
We give you a drink from that which lies in their
bellies, and for you there are many benefits in them,

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and of them you eat, [21] and on them and on the boats
you are transported. [22]
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.
وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَلَةٍ مِّنْ طِيْنٍ
And We have created man from an extract of clay. - 23:12
The word a' sulalah means "extract" and " 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 &&el 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. In the next verse
Www (then We made him a sperm-drop) this same point has been
mentioned differently. The meaning of all this is that the first life i.e.
Sayyidna 'Adam &gel was created from earth and continued further with
the sperm which is a refined element of the same earth. This is how a
majority of commentators have explained this verse. Another view is that
Sau' (extract of clay) may also mean human seed because it is
produced from the food which a man takes and the food grows out of the
earth.
Seven stages of the creation of man
In the above verse seven stages in the creation of man have been
described. These are:
.(an extract of clay) سُلَالَةٍ مِّنْ طِيْنٍ (1)
(2) tai (sperm-drop),

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,(clot) عَلَقَه (3)
,(foetus-lump) مُضُغَه (4)
,(bones) عِظَام (5)
(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
Qurtubi in his commentary has related a very interesting story in
which Sayyidna 'Abbas.
is said to have determined the exact date of
the Night of Majesty (wahl auf) and based his reasoning on this verse: The
story goes likes this. One day Sayyidna 'Umar 4
while sitting in the
company of some eminent companions of the Holy Prophet g, 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
then turned to Sayyidna Ibn 'Abbas
who was the youngest among
them and asked him if he had an answer to the question. Sayyidna Ibn
'Abbas 4
& then said, "O 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 (, al au) will surely fall on the twenty-seventh night of the
month of Ramadan." When Sayyidna Umar
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 46 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:
فَأَنْبَتْنَا فِيْهَا حَبَّ وَّعِنَبًا وَقَضُبًا وَّزَيْتُوْنًا وَّنَخْلاً وَ حَدَآئِقَ غُلْبًا وَّفَاكِهَةً وَّابًّا
And therein made the grains to grow and vines, and reeds, and
olives, and palms, and clense-tree gardens, and fruits, and
pastures. 90:27 - 31
This verse mentions eight items of which the first seven are food for
human beings and the eighth provides fodder for animals.

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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
(afterwards) has been used at some place which is a suggestion of some
delay in the process, while at other places the particle O 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 " has been used in the context of the first two
changes. First there is سُلَالَةٍ مِّن طِين (an extract of clay) which changes into
the seed La & # (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 adla to clot that takes a long time to materialize and has
been described by the Qur'an in the words de Multil- 2 (then We made
the sperm-drop into a clot - 23:14). The next three stages, i.e. from ade
(clot) to aki: (foetus-lump), from what 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 - 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 " 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 أَنْشَأنهُ خلقاً آخَر (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 Tul , 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 to mean

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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 " (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.
-So, glerious is Allah, the best of the creators) فَتَبْرَكَ اللَّهُ أَحْسَنُ الْخَالِقِيْنَ
23:14). The word &U and aus 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 Ks;if (you invent a lie-
أنّىَّ أَخْلُقُ لَكُمْ مِّنَ الطِّينِ كَهَيْئَةِ الشَلئلا and again it says about Sayyidna Isa ,(29:17
Åll (I create for you from clay something in the shape of a bird - 3:49). In
all these places the word . (creating) has been used in the metaphorical
sense to mean "manufacture".
Here the word 'au (creators) has been used in the plural and the
meaning is that though ordinary human beings who manufacture things
may also be called 3JU or creators in the metaphorical sense, yet Allah is
the best among all those creators.
ثُمَّ إِنَّكُمُ بَعْدَ ذلِكَ لَمَيِّتُونَ
Then, after all this, you are to die - 23:15
The preceding three verses were about the creation of man and this

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verse and the one which follows is about the life to come. In this verse
Allah says that after his creation man will spend a period of time in this
world and then will meet his death from which there is no escape. Then
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيمَةِ He says that man will be raised on the Day of Resurrection
3 (Then you are to be raised again on the Day of Judgment - 23:16) so
that his deeds and actions in this world may be weighed and he may be
sent to Paradise or Hell as he deserves. This is how a man's life would
end. Further on there is a brief mention of the events which will take
place in the intervening period between his life in this world and the life
to come, and of the gift and blessings which Allah will bestow upon him.
This is prefaced by a reference to the creation of the skies.
وَلَقَدْ خَلَقْنَا فَوْقَكُمُ سَبُعَ طَرَآئِقَ
And We created upon you seven paths (heavens) - 23:17
ab is the plural of wash which may also be used as a synonym for .
(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 w 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.
- And We were never neglectful of the creation) وَمَا كُنَّا عَنِ الْخَلْقِ غِفِلِينَ
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
وَأَنْزَلْنَا مِنَ السَّمَاءِ مَآءٍ ) بِقَدَرٍ فَأَسُكَنَّهُ فِى الْأَرْضِ مٌ وَإِنَّا عَلَى ذَهَابٍ أُبِهِ لَقْدِرُوْنَ
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 ja (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

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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 sentence0
Je'N (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

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sentence ◌َوَإِنَّا عَلَى ذَهَابٍمُ بِهِ لَقْدِرُوْن and, of course, We are able to take it
away(23:18).
The Qur'an then goes on to say that it is from an assured and regular
supply of water only that Allah created fruit gardens which produce dates
and grapes and many other kinds of fruits. People eat these fruit for their
taste and flavour and also preserve some of them for future use as articles
of food as is evident from the sentence su Gs (And of them you eat -,
23:19). Then special mention is made of olives and the oil extracted from it
because it has many uses and offers many benefits. And since the Mount
Sinai produces an abundant crop of olives therefore a reference has been
made to it ◌َوَشَجَرَةٌ تَخْرُجُ مِنْ طُورٍ سَيْنَاء (And [We produced] a tree [of olive] that
comes out from the [mount] Tur of Sinai. - 23:20). Sinai is the name of the
area where the Tur Mountain is located. Olive oil can be used to massage
the body, in lamps to provide light and in food as a curry or dressing. This
has been expressed in the verse in the words. ◌َتَنْبُتُ بِالدُّهُنِ وَ صِبُغْ لِلْأَكِلِين (which
grows having oil and a dressing for those who eat - 23:20). 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
Sel. (Mazhari)
Then there is a mention of the blessings and the numerous gifts which
Allah has provided for the benefit of mankind so that they may ponder
and worship Him. The words of the verse are ◌ٌوَإِنَّ لَكُمْ فِى الْأَنْعَامِ لَعِبْرَة (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 and
L' (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. 33BG us
(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 last benefit, ships and boats are also included, because
they are also used in transportation ◌َوَعَلَيُهَا وَعَلَى الْفُلْكِ تُحْمَلُون (And on them
and on the boats you are transported - 23:22). All types of mounts which