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Surah 23. Al-Muminun

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23:6
إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ Ill a AAal a azw a jihim aw m a malakat aym a nuhum fainnahum ghayru maloomeen a
[not giving way to their desires] with any but their spouses - that is, those whom they rightfully possess [through wedlock] - :3 for then, behold, they are free of all blame,
  - Mohammad Asad

Lit., "or those whom their right hands possess" (aw ma malakat aymanuhum). Most of the commentators assume unquestioningly that this relates to female slaves, and that the particle aw ("or") denotes a permissible alternative. This conventional interpretation is, in my opinion inadmissible inasmuch as it is based on the assumption that sexual intercourse with one's female slave is permitted without marriage: an assumption which is contradicted by the Qur'an itself (see 4:3 , {24}, {25} and 24:32 , with the corresponding notes). Nor is this the only objection to the above-mentioned interpretation. Since the Qur'an applies the term "believers" to men and women alike, and since the term azwaj ("spouses"), too, denotes both the male and the female partners in marriage, there is no reason for attributing to the phrase aw ma malakat aymanuhum the meaning of "their female slaves"; and since, on the other hand, it is out of the question that female and male slaves could have been referred to here, it is obvious that this phrase does not relate to slaves at all, but has the same meaning as in 4:24 - namely, "those whom they rightfully possess through wedlock" (see note [26] on 4:24 ) - with the significant difference that in the present context this expression relates to both husbands and wives, who "rightfully possess" one another by virtue of marriage. On the basis of this interpretation, the particle aw which precedes this clause does not denote an alternative ("or") but is, rather, in the nature of an explanatory amplification, more or less analgous to the phrase "in other words" or "that is", thus giving to the whole sentence the meaning, "...save with their spouses - that is, those whom they rightfully possess [through wedlock]...", etc. (Cf. a similar construction 25:62 - "for him who has the will to take thought - that is [lit., "or"], has the will to be grateful".)

except with their spouses or those who are legally in their possession, for in that case they shall not be blamed
  - Muhammad Farooq-i-Azam Malik
except with their wives or those 'bondwomen' in their possession,1 for then they are free from blame,
  - Mustafa Khattab

 See footnote for 4:3.

Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy,
  - Marmaduke Pickthall
Except with those joined to them in the marriage bond or (the captives) whom their right hands possess for (in their case) they are free from blame 2868
  - Abdullah Yusuf Ali

This is further explained and amplified in iv. 25.

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23:7
فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ Famani ibtagh a war a a tha lika faol a ika humu alAA a doon a
whereas such as seek to go beyond that [limit] are truly transgressors;
  - Mohammad Asad
- however those who seek to go beyond that in lust are the ones who shall be the transgressors
  - Muhammad Farooq-i-Azam Malik
but whoever seeks beyond that are the transgressors;
  - Mustafa Khattab
But whoso craveth beyond that, such are transgressors,
  - Marmaduke Pickthall
But those whose desires exceed those limits are transgressors
  - Abdullah Yusuf Ali

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23:8
وَٱلَّذِينَ هُمْ لِأَمَـٰنَـٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ Wa a lla th eena hum liam a n a tihim waAAahdihim r a AAoon a
and who are faithful to their trusts and to their pledges,
  - Mohammad Asad
- who are true to their trust and covenants,
  - Muhammad Farooq-i-Azam Malik
'the believers are also' those who are true to their trusts and covenants;
  - Mustafa Khattab
And who are shepherds of their pledge and their covenant,
  - Marmaduke Pickthall
Those who faithfully observe their trust and their covenants; 2869
  - Abdullah Yusuf Ali

Trusts may be express or implied. Express trusts are those where property is entrusted or duties are assigned by some one to some other whom he trusts, to carry out either immediately or in specified contingencies, such as death. Implied trusts arise out of power, or position, or opportunity; e.g., a king holds his kingdom on trust from Allah for his subjects. The subject of covenants, express and implied, has been discussed in n. 682 to v.1. Covenants create obligations, and express and implied trusts and covenants taken together cover the whole field of obligations.

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23:9
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ Wa a lla th eena hum AAal a s alaw a tihim yu ha fi th oon a
and who guard their prayers [from all worldly intent].
  - Mohammad Asad
and who are diligent about their Salah (prayers).
  - Muhammad Farooq-i-Azam Malik
and those who are 'properly' observant of their prayers.
  - Mustafa Khattab
And who pay heed to their prayers.
  - Marmaduke Pickthall
And who (strictly) guard their prayers 2870
  - Abdullah Yusuf Ali

In verse 2 we were directed to the spirit of humility and earnestness in our prayers. Here we are told how necessary the habit of regular prayer is to our spiritual well-being and development, as it brings us closer to Allah, and thus sums up the light of the seven jewels of our Faith, viz.,: (1) humility, (2) avoidance of vanity, (3) charity, (4) sex purity, (5) fidelity to trusts, and (6) to covenants, and (7) an earnest desire to get closer to Allah.

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23:10
أُو۟لَـٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ Ol a ika humu alw a rithoon a
It is they, they who shall be the inheritors
  - Mohammad Asad
These are the heirs
  - Muhammad Farooq-i-Azam Malik
These are the ones who will be awarded
  - Mustafa Khattab
These are the heirs
  - Marmaduke Pickthall
Those will be the heirs 2871
  - Abdullah Yusuf Ali

Cf. xxi. 105, where it is said that the righteous will inherit the earth. In the first verse of this Sura, the final success or victory is referred to. Truth will prevail even on this earth, but it may not be for any individual men of righteousness to see it: it may be in the time of their heirs and successors. But in the life to come, there is no doubt that every man will see the fruit of his life here, and the righteous will inherit heaven, in the sense that they will attain it after their death here.

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23:11
ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَـٰلِدُونَ Alla th eena yarithoona alfirdawsa hum feeh a kh a lidoon a
that will inherit the paradise; [and] therein shall they abide.
  - Mohammad Asad
who will inherit paradise; and live therein forever.
  - Muhammad Farooq-i-Azam Malik
Paradise as their own.1 They will be there forever.
  - Mustafa Khattab

 Al-Firdaws, the highest place in Paradise.

Who will inherit Paradise: There they will abide.
  - Marmaduke Pickthall
Who will inherit Paradise: they will dwell therein (forever).
  - Abdullah Yusuf Ali

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23:12
وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ مِن سُلَـٰلَةٍ مِّن طِينٍ Walaqad khalaqn a alins a na min sul a latin min t een in
NOW, INDEED, We create man out of the essence of clay,4
  - Mohammad Asad

The frequent Qur'anic references to man's being "created out of clay" or "out of dust" or (as in this instance) "out of the essence (sulalah) of clay" point to the fact that his body is composed of various organic and inorganic substances existing on or in the earth, as well as to the continuous transmutation of those substances, through the intake of earth-grown food, into reproductive cells (Razi) - thus stressing man's humble origin, and hence the debt of gratitude which he owes to God for having endowed him with a conscious soul. The past tense in verses {12-14} (lit., "We have created", "We have caused him to remain", etc.) emphasizes the fact that all this has been ordained by God and has been happening again and again ever since man was brought into being by Him; in the above context, this recurrence is brought out best by the use of the present tense.

Indeed We have created man from an essence of clay,
  - Muhammad Farooq-i-Azam Malik
And indeed, We created humankind1 from an extract of clay,
  - Mustafa Khattab

 Adam (ﷺ).

Verily We created man from a product of wet earth;
  - Marmaduke Pickthall
Man We did create from a quintessence (of clay); 2872
  - Abdullah Yusuf Ali

In this beautiful passage, Allah's creative work, as far as man is concerned, is recapitulated, in order to show man's real position in this life, and the certainty of the future: to which he was referred for his reward in verses 10-11 above. For the various stages of creation, see n. 120 to ii. 117. Here we are not concerned with the earliest stage, the creation of primeval matter out of nothing. It is also a process of creation when inorganic matter becomes living matter. Thus inorganic constituents of the earth are absorbed into fiving matter by way of food and living matter reproduces itself by means of sperm. This is deposited in the ovum and fertilises it and rests for a time in security in the mother's womb. The first change in the fertilised ovum is the conversion into a sort of clot of thickly congealed blood; the zygote cells grow by segmentation; then the mass gradually assumes shape in its growth as a foetus. From the lump develop bones and flesh and organs and a nervous system. So far man's growth is like that of an animal, but a further process takes place which makes the infant animal into the infant man. This is the breathing from Allah's spirit into him (xv. 29). It may be a continuous process parallel to that of physical growth. The child is born; it grows; it decays and dies; but after death another chapter opens for the individual, and it is to remind us of this most momentous chapter that the previous stages are recapitulated.

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23:13
ثُمَّ جَعَلْنَـٰهُ نُطْفَةً فِى قَرَارٍ مَّكِينٍ Thumma jaAAaln a hu nu t fatan fee qar a rin makeen in
and then We cause him to remain as a drop of sperm in [the womb's] firm keeping,
  - Mohammad Asad
then placed him as a drop of semen in a firm resting place,
  - Muhammad Farooq-i-Azam Malik
then placed each 'human' as a sperm-drop1 in a secure place,
  - Mustafa Khattab

 See footnote for 22:5.

Then placed him as a drop (of seed) in a safe lodging;
  - Marmaduke Pickthall
Then We placed him as (a drop of) sperm in a place of rest firmly fixed; 2873
  - Abdullah Yusuf Ali

The growth in the foetal stage is silent and unseen. The foetus is protected in the mother's womb like a king in a castle; it is firmly fixed, and gets the protection of the mother's body, on which it depends for its own growth until birth.

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23:14
ثُمَّ خَلَقْنَا ٱلنُّطْفَةَ عَلَقَةً فَخَلَقْنَا ٱلْعَلَقَةَ مُضْغَةً فَخَلَقْنَا ٱلْمُضْغَةَ عِظَـٰمًا فَكَسَوْنَا ٱلْعِظَـٰمَ لَحْمًا ثُمَّ أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ ۚ فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَـٰلِقِينَ Thumma khalaqn a a l nnu t fata AAalaqatan fakhalaqn a alAAalaqata mu d ghatan fakhalaqn a almu d ghata AAi th a man fakasawn a alAAi th a ma la h man thumma anshan a hu khalqan a khara fatab a raka All a hu a h sanu alkh a liqeen a
and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump, and then We create within the embryonic lump bones, and then We clothe the bones with flesh - and then We bring [all] this into being as a new creation:5 hallowed, therefore, is God, the best of artisans!6
  - Mohammad Asad

Lit., "as another creature", i.e., existing independently of the mother's body.

Lit., "the best of creators". As Tabari points out, the Arabs apply the designation "creator" to every artisan (sani') - a usage also current in European languages with reference to the "creation" of works of art and imagination. Since God is the only Creator in the real, primary sense of this word, the phrase ahsan al-khaliqin must be understood in this secondary sense of the term khaliq (cf. Taj al-'Arus, art. khalaqa).

then changed the semen into a leechlike mass, then leechlike mass into a fetus lump, then fetus lump into bones, then clothed the bones with flesh, and then We brought him forth as quite a different creature from the embryo - so blessed is Allah, the best of all creators.
  - Muhammad Farooq-i-Azam Malik
then We developed the drop into a clinging clot 'of blood', then developed the clot into a lump 'of flesh', then developed the lump into bones, then clothed the bones with flesh, then We brought it into being as a new creation.1 So Blessed is Allah, the Best of Creators.
  - Mustafa Khattab

 This happens when the spirit is breathed into the embryo.

Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it another creation. So blessed be Allah, the Best of Creators!
  - Marmaduke Pickthall
Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature: so blessed be Allah the Best to create! 2874
  - Abdullah Yusuf Ali

From a mere animal, we now consider man as man. Is it not a Sign of wonder in itself that from dry dust (turab, xxii. 5) or inorganic matter should be made protoplasm (moist clay or organic matter); from it should grow a new animal life; and out of it should grow human life, with all its capacities and responsibilities? Man carries within himself Signs of Allah's wisdom and power, and he can see them every day in the universe around him.

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23:15
ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ Thumma innakum baAAda tha lika lamayyitoon a
And then, behold! after all this, you are destined to die;
  - Mohammad Asad
Then after living for a while you shall all die,
  - Muhammad Farooq-i-Azam Malik
After that you will surely die,
  - Mustafa Khattab
Then lo! after that ye surely die.
  - Marmaduke Pickthall
After that at length ye will die. 2875
  - Abdullah Yusuf Ali

Our physical death in this mortal life seems to make a break. But if it were the end of all, our life becomes meaningless. Our own instinct tells us that it cannot be so, and Allah assures us that there will be a resurrection for judgment.

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23:16
ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَـٰمَةِ تُبْعَثُونَ Thumma innakum yawma alqiy a mati tubAAathoon a
and then, behold! you shall be raised from the dead on Resurrection Day.
  - Mohammad Asad
then most surely you shall be raised to life again on the Day of Resurrection.
  - Muhammad Farooq-i-Azam Malik
then on the Day of Judgment you will be resurrected.
  - Mustafa Khattab
Then lo! on the Day of Resurrection ye are raised (again).
  - Marmaduke Pickthall
Again on the Day of Judgment will ye be raised up.
  - Abdullah Yusuf Ali

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23:17
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ Walaqad khalaqn a fawqakum sabAAa t ar a iqa wam a kunn a AAani alkhalqi gh a fileen a
And, indeed, We have created above you seven [celestial] orbits;7 and never are We unmindful of [any aspect of Our] creation.
  - Mohammad Asad

Lit., "seven paths", which may signify the orbits of the visible planets or - as the classical commentators assume - the "seven heavens" (i.e., cosmic systems) repeatedly spoken of in the Qur'an. In either case, the number "seven" is used metonymically, indicating multiplicity. See in this connection note [20] on 2:29 .

We have made seven avenues (heavens) above you; and We are never unmindful of Our creation.
  - Muhammad Farooq-i-Azam Malik
And indeed, We created above you seven levels 'of heaven'. We are never unmindful of 'Our' creation.
  - Mustafa Khattab
And We have created above you seven paths, and We are never unmindful of creation.
  - Marmaduke Pickthall
And We have made above you seven tracts; and We are never unmindful of (Our) Creation. 2876 2877
  - Abdullah Yusuf Ali

Taraiq: literally tracts, roads, orbits or paths. Here it means: seven heavens. The assurance given in the next clause, that Allah cares for us and all His Creation, calls out attention to Allah's goodness, which is further illustrated in the subsequent verses.

Allah's care for His Creation is ceaseless. A few examples of His care for our physical well-being are given in verses 18-22, and for our spiritual well-being, in Sections 2 to 5.

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23:18
وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍ فَأَسْكَنَّـٰهُ فِى ٱلْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَـٰدِرُونَ Waanzaln a mina a l ssam a i m a an biqadarin faaskann a hu fee alar d i wainn a AAal a th ah a bin bihi laq a diroon a
And We send down water from the skies in accordance with a measure [set by Us], and then We cause it to lodge in the earth: but, behold, We are most certainly able to withdraw this [blessing]!
  - Mohammad Asad
We send down water from the sky according to a due measure, then We cause it to settle in the soil - you should know that if We please, We can certainly take it away
  - Muhammad Farooq-i-Azam Malik
We send down rain from the sky in perfect measure, causing it to soak into the earth. And We are surely able to take it away.
  - Mustafa Khattab
And We send down from the sky water in measure, and We give it lodging in the earth, and lo! We are able to withdraw it.
  - Marmaduke Pickthall
And We send down water from the sky according to (due) measure and We cause it to soak in the soil; and We certainly are able to drain it off (with ease). 2878
  - Abdullah Yusuf Ali

Normally the rain comes well distributed; it soaks into the soil; the moisture is retained for a long time in all high grounds; it soaks and penetrates through many layers of soil and forms the architecture of physical geography; the retentive powers of higher soil enable rivers to flow perennially even where, as in India, the rainfall is seasonal and confined to a few months in the year. Another form in which water comes down from the sky according to due measure is in snow and hail: these also have their place in the economy of air and soil. Were it not for snow and glaciers in the higher mountain regions, some of the rivers would fail in their abundant flow. As wonderful as the supply of water and moisture is its drainage. It retums to the sea and air in all sorts of ways, and the formation of mist and clouds repeats the cycle. Were it not for the drainage and the clearance of the waters, we should have floods and waterlogging, as happens when the normal processes of nature are temporarily obstructed. The same thing happens when the rain comes down in other than due measure. These abnormal conditions also have their value. But how grateful should man be for Allah's gifts in the ceaseless processes of nature on such an enormous scale!

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23:19
فَأَنشَأْنَا لَكُم بِهِۦ جَنَّـٰتٍ مِّن نَّخِيلٍ وَأَعْنَـٰبٍ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ Faanshan a lakum bihi jann a tin min nakheelin waaAAn a bin lakum feeh a faw a kihu katheeratun waminh a takuloon a
And by means of this [water] We bring forth for you gardens of date-palms and vines, wherein you have fruit abundant and whereof you eat,
  - Mohammad Asad
- then with it We cause to grow gardens of palm trees and grapes for you; yielding abundant fruit for you to eat,
  - Muhammad Farooq-i-Azam Malik
With it We produce for you gardens of palm trees and grapevines, in which there are abundant fruits, and from which you may eat,
  - Mustafa Khattab
Then We produce for you therewith gardens of date palms and grapes, wherein is much fruit for you and whereof ye eat;
  - Marmaduke Pickthall
With it We grow for you gardens of date-palms and vines: in them have ye abundant fruits: and of them ye eat (and have enjoyment) 2879
  - Abdullah Yusuf Ali

Cf. vii. 19 and n. 776 to v. 69.

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23:20
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنۢبُتُ بِٱلدُّهْنِ وَصِبْغٍ لِّلْـَٔاكِلِينَ Washajaratan takhruju min t oori sayn a a tanbutu bi al dduhni wa s ibghin lil a kileen a
as well as a tree that issues from [the lands adjoining] Mount Sinai,8 yielding oil and relish for all to eat.
  - Mohammad Asad

I.e., the olive-tree, native to the lands around the eastern Mediterranean, where so many pre-Qur'anic prophets (here symbolized - because of its sacred associations - by Mount Sinai) lived and preached.

and also a tree which grows on Mount Sinai which produces oil and relish as a food for those who like to eat it.
  - Muhammad Farooq-i-Azam Malik
as well as 'olive' trees which grow at Mount Sinai, providing oil and a condiment to eat.
  - Mustafa Khattab
And a tree that springeth forth from Mount Sinai that groweth oil and relish for the eaters.
  - Marmaduke Pickthall
Also a tree springing out of Mount Sinai which produces oil and relish for those who use it for food. 2880
  - Abdullah Yusuf Ali

For Arabia the best olives grow round about Mount Sinai. The fig, the olive, Mount Sinai, and the sacred city of Makkah are mentioned together in association in xcv. 1-3, where we shall consider its meaning. Olive oil is an ingredient in medicinal ointments. If used for food, the olive has a delicious flavour, Cf. also xxiv. 35, where the olive is called a Blessed Tree, and n. 3000.

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