مكّة المكرمة‎ City of Mecca / Makkah Al Mukarrammah مکہ / مكّة المكرمة‎/ City of Mecca/ Makkah Al Mukarrammah/ La Mecque/ مكه /マッカ・アル＝ムカッラマ/ La Mecca /مكة المكرّمة /Makkah/

Al-Muminun

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Al-Muminun

سورة المؤمنون

ClassificationMakkan

 

Meaning of the nameThe Believers

Statistics

Sura number23 106

Number of verses

118

Previous SuraAl-Hajj

 

Next SuraAn-Nur

 

 

 

Surat Al-Muminun (Arabic: سورة المؤمنون‎) (The Believers) is the 23rd sura of the Qur'an with 118 ayat.

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. This is owing to the fact that it is based on misconceptions and is transitory and limited in nature, in turn leading to eventual failure and not true success.

On the contrary, those who follow the teachings of Islam as taught of Muhammad (Allah's peace be upon him), whom they regard as failures, are truly successful because by their acceptance of the invitation to Islam, they are guaranteed of true success and everlasting bliss in this world as well as in the Hereafter. By rejecting the Message of Islam, the opponents have incurred a profound loss and would meet with the evil consequences both in this world and 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.[1]

The First Eleven Verses

A brief translation of the first 11 verses is as follows:Qur'an 23:1–11 (Translated by Pickthall)

•23:001 Successful indeed are the believers

•23:002 Who are humble (Khashi'oon) in their prayers,

•23:003 And who shun vain conversation (al-Lagw),

•23:004 And who are payers of the poor-due(Zakaat);

•23:005 And who guard their modesty ~

•23:006 Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy,

•23:007 But whoso craveth beyond that, such are transgressors (Zina)

•23:008 And who are shepherds of their pledge and their covenant,

•23:009 And who pay heed to their prayers (Salaat).

•23:010 These are the heirs

•23:011 Who will inherit paradise. There they will abide.

Qualities of the Believers

The first eleven verses of this Surah hence mention the desired qualities of the believers, they are blessed and will attain victory.

Possess Al-Khushoo

The first quality as described in verse 2 of this Surah is, "Those who are humble in their prayers"Qur'an 23:2; the Arabic word used to describe the people is 'Khashi'oon' meaning those who possess 'Al-Khushoo'.

According to Tafsir ibn Kathir, a classical Tafsir (i.e. a commentary of the Quran written by Islamic scholar Ibn Kathir, the Arabic word 'Khushoo' encompasses the meanings of calmness, serenity, tranquility, dignity, and humility."[2], while Ibn Abbas explains 'Khashi'oon' to mean, with fear and tranquility.[3] Al-Khushoo is a necessary component of Salaah, however can be very easily lost. In a Hadith, Prophet Muhammed said "The first thing to be lifted up (taken away) from this Ummah will be al-Khushoo; until you will see no one who has al-Khushoo."[4]

To attain al-Khushoo one must forget everything about the world and concentrate in the prayer acts, reciting the Qur'aan and thinking of the verses one reads and bearing death, grave and the torment in mind so that he never looses concentration. In his Tafseer, Imam Ibn Katheer writes, "Khushoo is gained by the fear of Allah and the sense that He is always watching."[2] In another section he says, "The site of al-Khushoo is in the heart and heart is the king of the limbs, so if one intends to pray wholeheartedly the limbs will follow the heart as Allah says (in the Qur'an): 'And seek help in patience and Salaat and truly it is extremely heavy and hard, except for Khashi'oon.'Qur'an 2:45–45 The meaning is that the burden of prayer is heavy indeed; except for those who have Khushoo." [2]

Regarding the same verse, i.e. 'And seek help in patience and Salaat and truly it is extremely heavy and hard, except for Khashi'oon.'Qur'an 2:45–45, Shaikh al-Islam Ibn Taymiyyah (rahimahullah) is of the opinion that "This (verse) implies condemnation of those who are not Khashi'oon... Condemnation only applies when something obligatory is not done, or when something forbidden is done. If those who do not have Khushoo are to be condemned, this indicates that Khushoo is obligatory."[5]

In his famous book titled Towards Understanding the Qur'an, Islamic thinker and philosopher Sayyid Abul Ala Maududi cites a notion that "Al-Khushoo of the heart is to fear and stand in awe of a powerful person, and al-Khushoo of the body is to bow one's head and lower one's gaze and voice in his presence. In Salaah one is required to show al-Khushoo, both of the heart and of the body, and this is the essence of this Islamic Prayer. It has been reported that when the Prophet Muhammed once saw a person offering Salaah, as well as playing with his beard, he remarked: "Had he khushu in his heart, his body would have manifested it."

Maududi then continues, "Though al-Khushoo 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 Shariah has enjoined certain etiquette which, on the one hand, helps produce al-Khushoo 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 best and try to ensure with 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".[6]

Turn away from Al-Lagw

The next quality gathered from verse 3 is that the believers turn away from 'Al-Lagw'. The Arabic word 'Al-Lagw', as explained by Ibn Katheer.[7] in his 'Tafseer', refers to falsehood, which encompasses all acts of sin, including the greatest[8] of them i.e. Shirk in Islam, and any words or deeds that are of no benefit. In a Sahih Hadith from the Tirmidhi collection of Hadiths, Prophet Muhammed is reported to have said: "Out of a person being a good Muslim is his leaving alone, what does not benefit him"; while in Sahih Bukhari he is also reported to have said "Let he who truly believes in Allah and the Last Day speak good or be silent.".

In his 'Musnan Ahmed', Imam Ahmed has reported[9], "The faith of a man cannot be straight unless his heart is straight, and his heart cannot be straight, unless his tongue becomes straight." It was from the manners of the Sahabah to speak very little, while Abu Tharr said: "Adopt silence, this is the way of causing Shaytan to run away; it is a supporter to you in the matter of your religion." Abdullah Ibn Mas'oud is reported to have said: "By the One other than whom there is no God on this earth there is no one more deserving of long imprisonment that the tongue."[10]

Pay the Zakaat

Verse 4 says that the believers pay Zakaat, i.e. poor-due that is paid on one's wealth. Commentators on the Qur'an, like Ibn Katheer[11] are of the opinion that this verse could also be referring to the poor-due mentioned in Qur'an 6:141–141 which states "pay the due thereof on the day of their harvest.", as well as that it could be that what is meant here by Zakaat is purification of the soul from Shirk and filth, as in Qur'an 91:9–10 which say "Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself." The commentators are hence of the opinion that probably both meanings are intended, purification of the soul as well as purification of one's wealth, because that is also part of the purification of the soul, and the true believer is one who pays attention to both matters.

Avoid Zina, i.e. Guard their Chastity

Verses 5 through to 7 of this Surah say "And who guard their modesty; Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy, But whoso craveth beyond that, such are transgressors. Zina (fornication/adultery) is one of the major sins in Islam concerning which stern warnings have been issued in the Qur'an as well as authentic Hadiths attributed to Prophet Muhammed. In Qur'an 17:32–32, Allah says "…come not near to Zina. Verily, it is Fahishah (immoral sin) and an evil way." Similarly, Islam says that Homosexuality too is Haraam (prohibited in Islam) and it is against the natural inclination which Allah has placed in man, whereby the male is inclined towards female and vice versa. Going against this has caused man diseases like AIDS, which attack the immune system in humans and cause death. Moreover, it has also caused breakups in families. In an authentic Hadith from the Tirmidhi collection, Prophet Muhammed is reported to have said: "There is nothing I fear for my Ummah more than the the deed of the people of Lot." [12].

Qur'an 27:54–58 refers to the punishment that befell the people of the Prophet Lut: "And (remember) Lut when he said to his people, 'Do you commit al-Fahishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen) Do you practice your lusts on men instead of women? Nay, but you are a people who behave senselessly.' There was no other answer given by his people except that they said: 'Drive out the family of Loot from your city. Verily, these are men who want to be clean and pure!' So We saved him and his family, except his wife. We destined her to be of those who remained behind. And We rained down on them a rain (of stones). So evil was the rain of those who were warned." Prophet Muhammed has also thus said: "Whoever of you finds (someone) doing the deed of the people of Loot, kill the one who does it and the one to whom it is done."[13]

Ibn al-Qayyim is of the opinion[14] that: "Both of them - fornication and homosexuality - involve immorality that goes against the wisdom of Allah's creation and commandment. For homosexuality involves innumerable evil and harms, and the one to whom it is done would be better off being killed than having this done to him, because after that he will become so evil and so corrupt that there can be no hope of his being reformed, and all good is lost for him, and he will no longer feel any shame before Allah or before His creation…The scholars differed as to whether the one to whom it is done will ever enter Paradise. There are two opinions which I heard Shaikh al-Islam (rahimahullah) narrate."

Are Faithful to their Covenants

This section requires expansion.

 

Qur'an 4:58–58 commands, "Verily, Allah commands that you should render back the trusts to those, to whom they are due…" Prophet Muhammed, in Sahih Muslim is reported to have said[15] "The rights will be rendered back to those to whom they are due, and even the sheep that does not have horns will take revenge from the horned sheep."

Strictly Guard their Salaat

This section requires expansion.

 

Allah, the Exalted, again mentions preserving of Salaat as one of the characteristics of the successful believer which shows the importance and virtue of Salaat. Ibn Mas'oud (narrated, 'I asked Allah's Messenger (sallallahu alaihe wa-sallam): 'O Messenger of Allah, which deed is most beloved to Allah?' He said: 'Prayer at the appointed time.' I said: 'Then what?' He said: 'Kindness to parents.' I said: 'Then what?' He said: 'Jihad in the way of Allah.'[16] He also compared the five daily prayer by five daily baths, which leave no filth on the body. Similarly, one who prays five times a day will become free of the filth of sins. "If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (sallallahu alaihe wa-sallam) then said, "That is like the five daily prayers. Allah wipes away the sins by them." [17]

Qur'an 29:45–45 says "Verily, the prayer keeps one from the great sins and evil deeds."

Good News of Paradise for the Believers

This section requires expansion.

 

This article may require cleanup to meet Wikipedia's quality standards. Please improve this article if you can. (May 2009)

 

After mentioning the characteristics of the successful believer, Allah gives them the good news of Firdaus. Allah's Messenger (sallallahu alaihe wa-sallam) said: "If you ask Allah for Paradise, then ask him for Firdaus, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful." [Fath al-Baree (13: 415)]

Abu Hurayrah (radhiyallahu anhu) said: "The Messenger of Allah (sallallahu alaihe wa-sallam) said: "There is not one among you who does not have two homes; a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: 'These are indeed the heirs.'" [Ibn Majah (2): 1453]

References

1.^ Towards Understanding the Quran, Surah 28

2.^ a b c Tafseer Ibn Katheer, Dar al-Sha'ab Edition,(6/414)

3.^ At-Tabaree (19:9)

4.^ Saheeh at-Targheeb, Hadith No: 543

5.^ Majmoo al-Fatawa, 22/553-558

6.^ Towards Understanding the Quran, Surah 28

7.^ The Success is for the Believers, Surah 23, Tafseer Ibn Katheer

8.^ About Islam - The Muslim's Creed, Fatwa-Online.com

9.^ Musnad Ahmed

10.^ at-Tabaranee

11.^ The Success is for the Believers, Surah 23, Tafseer Ibn Katheer

12.^ [At-Tirmidhee: Hadith no. 1457] Authenticated by Shaikh al-Albanee in Saheeh al-Jamee (1552)

13.^ [At-Tirmidhee, Hadith: 1456], Authenticated by Shaikh al-Albanee in Saheeh al-Jamee :6589

14.^ al-Jawaab al-Kafi, p.115

15.^ Saheeh Muslim, 4:1097

16.^ Saheeh Muslim, (vol.1, no.89)

17.^ Saheeh al-Bukharee

 

 

 

سورة المؤمنون

من ويكيبيديا، الموسوعة الحرة

« سورة المؤمنون »

 

الترتيب في القرآن

23

عدد الآيات118

عدد الكلمات1051

عدد الحروف4354

الجزء18

 

 

 

النزول مكية

 

نص سورة المؤمنون في ويكي مصدر

 

السورة بالرسم العثماني

 

 

 

سورة المُؤْمِنُونَ 23/114

سبب التسمية :

سُميت ‏بهذا ‏الاسم ‏الجليل ‏تخليداً ‏لهم ‏و ‏إشادة ‏بمآثرهم ‏وفضائلهم ‏الكريمة ‏التي ‏استحقوا ‏بها ‏ميراث ‏الفردوس ‏الأعلى ‏في ‏جنات ‏النعيم‎.‎‏

التعريف بالسورة :

1) مكية .

2) من المئين .

3) عدد آياتها ." 118 .

4) ترتيبها الثالثة والعشرون .

5) نزلت بعد سورة " الأنبياء " .

6) بدأت باسلوب توكيد " قد أفلح المؤمنون " .

7) الجزء " 18 " ، الحزب " 35 " ، الربع " 1،2،3" .

محور مواضيع السورة :

سورة " المؤمنون " من السور المكية التي تعالج أصول الدين من التوحيد والرسالة والبعث .

سبب نزول السورة :

أخبرنا القاضي أبو بكر أحمد بن الحسن الحيري إملاء قال: أخبرنا حاجب بن أحمد الطوسي قال: أخبرنا محمد بن حماد الأبيوَرْدِي قال: أخبرنا عبد الرزاق قال: أخبرنا يونس بن سليمان قال: أملى عليّ يونس الإيلي عن ابن شهاب، عن عروة بن الزبير، عن عبد الرحمن بن عبد القاري قال: سمعت عمر بن الخطاب رضي الله عنه يقول: كان إذا أنـزل الوحي على رسول الله صلى الله عليه وسلم يسمع عند وجهه دويّ كدوي النحل، فمكثنا ساعة، فاستقبل القبلة ورفـع يديه فقال: "اللهم زدنا ولا تنقصنا، وأكرمنا ولا تهنا، وأعطنا ولا تحرمنا، وآثرنا ولا تؤثر علينا، وارضنا وارض عنا"، ثم قال: "لقد أنـزلت علينا عشر آيات من أقامهنَّ دخل الجنة" ثم قرأ: قَدْ أَفْلَحَ الْمُؤْمِنُونَ إلى عشر آيات، رواه الحاكم أبو عبد الله في صحيحه عن أبي بكر القطيعي، عن عبد الله بن أحمد بن حنبل، عن أبيه، عن عبد الرزاق.

 

2) عن ابي هريرةأن رسول الله كان إذا صلى رفع بصره إلى السماء فنزل (الذين هم في صلاتهم خاشعون ) .

3) عن أنس بن مالك قال قال عمر بن الخطاب وافقت ربي في أربع قلت يا رسول الله لو صلينا خلف المقام فأنزل الله تعالى (واتخذوا من مقام إبراهيم مصلى )وقلت يا رسول الله لو اتخذت على نسائك حجابا فانه يدخل عليك البر والفاجر فأنزل الله تعالى (وإذا سألتموهن فاسألوهن من وراء حجاب) وقلت لازواج النبيلتنتهن أو ليبدلنه الله سبحانه أزواجا خيرا منكن فانزل الله (عسى ربه إن طلقكن أن يبدله أزواجا خير منكن ) الآية ونزلت (ولقد خلقنا الإنسان من سلالة من طين إلى قول القرآن ثم أنشأناه خلقا أخر فقلت فتبارك الله أحسن الخالقين )

 

قد أفلح المؤمنون

 

بسم الله الرحمن الرحيم

 

{قد أفلحَ المؤمنونَ * الذينَ هُم في صلاتِهِم خاشعونَ * والذينَ هُم عن اللغوِ مُعرضونَ * والذينَ هُم للزكاة فاعلونَ * والذينَ هُم لِفُروجهم حافظونَ * إلاّ على أزواجهم أو ما ملكت أيمانُهُم فإنّهم غيرُ ملومين * فمن ابتغى وراءَ ذلك فأولئكَ هُمُ العادون * والذينَ هُم لأماناتِهم وعَهدِهِم راعونَ * والذينَ هُم على صلواتِهم يُحافظون * أولئكَ هُمُ الوارثونَ * الذينَ يرثونَ الفِردَوسَ هُم فيها خالدون}. (المؤمنون/1ـ11)

 

قراءة واعية، وتأمل دقيق في عطاء الوحي، وامتداد يقظ مع آفاق القرآن يجعلنا نكتشف محتوى هذه الرسالة الإلهية الخالدة، وندرك أهدافها ومنهجها اللاحب في الحياة.

 

وندرك أن القرآن مدرسة هداية، ومنهج دعوة، ودستور حياة، وفي ظلاله يجد الإنسان معنى الحياة، ويحيا فسحة الأمل، ويتنسم شذى الأمن والسعادة.

 

لنقرأ القرآن، ولنقرأ معانيه، ولنكتشف خزائن القيم والفكر ومنهج الحياة في كلمة الله الداعية إلى هدى الإنسان وانتشاله من وهدة السقوط، وصحارى التيه، وحيرة الضلال. لنقرأ القرآن ولنتجاوز قراءة أولئك الذين يقرأون الحروف وصيغ الألفاظ، ويغفلون عن المحتوى وخزين الفكر والمعرفة، إن الذي يقف على ساحل البحر لا يدرك عمق الماء، ومن يسبح على سطح الماء لا يجني لآلئ البحر.

 

آفاق القرآن مديدة، ومدرسته غنية وعطاؤه ثر، وفي كل أفق من آفاقه يكتشف الإنسان معنىً جديداً للحياة، وقيمة معبرة عن معنى الوجود.

 

وفي تصوير القرآن للمجتمع ولجماعة المؤمنين، وللإنسان النموذج، والشخصية السعيدة في الحياة، يرسم بأسلوبه الأدبي الرائع، وتصويره اللغوي الأخّاذ صورة ذلك الإنسان، ويشكل صيغة تلك الجماعة، ويعبّر عن طبيعة الحياة والعلاقة والخصائص التي ينبغي أن تكون في الإنسان الحضاري المتسامي، إنه يتحدث في آيات عديدة، ويصوّر في موارد شتّى صفة ذلك الكائن الذي استطاع أن يكون إنساناً (المؤمن)، إن الإنسانية في منطق القرآن، لا تتحقق بالشكل والهيأة، إنما تتحقق بتكامل الذات البشرية، وبتجسيد القيم والمثل العليا في وعي الإنسان وسلوكه ونوازعه، فالإنسان إن فقد هذه القيم، سيكون شراً من الحيوان، وأسوأ حالاً من الوحوش الكواسر:

 

{إن هُم إلا كالأنعام بل هُم أضلُّ سَبيلاَ}. (الفرقان/44)

 

إن الحياة ستفقد قيمتها، وإن الإنسان سيفقد إنسانيته، إذا ما غابت خصائص الإنسان وصفاته الحقّة من مسرح الحياة.

 

إذن لنصغ جميعاً إلى كلمة الله، ولنقرأ بوعي ما خطه قلم الوحي، ورسمته ريشة القرآن ولنحي في ظل تلك الأجواء الروحية العميقة، ولنستنر بهدى ذلك السراج الدليل.

 

لنقرأ صفة الإنسان المؤمن، وصفة الجماعة المؤمنة، ولنجعل هذه الصورة، هي صيغة الحياة وهدف الإنسان، وغاية الدعوة في منهج القرآن.

 

فها هو القرآن يتحدث ويصوّر، ويعرض لنا الإنسان النموذج في الحياة ويفاجئنا بمطلع سورة (المؤمنون) بالبشرى، فيثير الأمل وانفعال الرجاء في النفوس، ويبدد سحب البؤس وضباب اليأس والقنوط بمطلع بيانه:

 

Done