SURAH E MO’MINOON

(AYAH : 01-11)

SUBMITTED TO : Dr. Imtiaz Khoso

Sofia/HC-2394/BBA-3/Islamic Studies/Management Sciences

Surah e Mo’minoon (Ayah: 01-11)

The first part of this section consists of the entire Surah Al-

Mu’minoon (Chapter of the Believers). The name is taken from
the first verse: “The believers must (eventually) win…” The
message of this chapter is one of hope and strength to the early
Muslim community, who at the time were facing persecution at
the hands of the polytheistic leaders in Makkah. The chapter
starts out by describing a Muslim believer and other worthy
qualities. The verses then remind the believer of the glory of
Allah’s creation, the promise of reward in the Hereafter, and the
pending punishment for those who disbelieve. 
‫ َوال'َّ ِذ ۡي َن هُمۡ َع ِن اللَّ ۡغ ِو‬ ﴾23:2﴿ ۙ ‫اشع ُۡو َن‬ ِ ‫صاَل تِ ِهمۡ َخ‬ َ ‫الَّ ِذ ۡي َن هُمۡ فِ ۡى‬ ﴾23:1﴿ ‫قَ ۡد اَ ۡفلَ َح ۡال ُم ۡؤ ِمنُ ۡو ۙ َن‬
‫اِاَّل َع ٰلٓى‬ ﴾23:5﴿ ‫ َوالَّ ِذ ۡي َن هُمۡ لِفُر ُۡو ِج ِهمۡ ٰحفِظُ ۡو ۙ َن‬ ﴾23:4﴿ ‫اعلُ ۡو ۙ َن‬ ِ َ‫ َوالَّ ِذ ۡي َن هُمۡ لِل َّز ٰكو ِة ف‬ ﴾23:3﴿ ‫ُم ۡع ِرض ُۡو ۙ َن‬
‫ن‬ َ ‫ولٓـِئ‬
​َ ‫ك هُ ُم ۡال ٰع ُد ۡو‬ ٰ ُ ‫ك فَا‬ َ ِ‫فَ َم ِن ۡابتَ ٰغى َو َرٓا َء ٰذ ل‬ ﴾23:6﴿ ​ۚ‫اج ِهمۡ اَ ۡو َما َملَـ َك ۡت اَ ۡي َمانُهُمۡ فَاِنَّهُمۡ َغ ۡي ُر َملُ ۡو ِم ۡي َن‬
ِ ‫اَ ۡز َو‬
‫ك‬ َ ‫اُو ٰلٓ'ـِئ‬ ﴾23:9﴿ ​ۘ‫صلَ ٰوتِ ِهمۡ يُ َحافِظُ ۡو َن‬ َ ‫ َوال'َّ ِذ ۡي َن هُمۡ َع ٰلى‬ ﴾23:8﴿ ۙ ‫ َوالَّ ِذ ۡي َن هُمۡ اِل َمٰ ٰنتِ ِهمۡ َو َع ۡه ِد ِهمۡ َرا' ُع ۡو َن‬ ﴾23:7﴿ ۚ
23:11﴿ ‫سؕ هُمۡ فِ ۡيهَا ٰخلِ ُد ۡو َن‬ َ ‫ا'لَّ ِذ ۡي َن يَ ِرثُ ۡو َن ۡالفِ ۡر َد ۡو‬ ﴾23:10﴿ ۙ ‫ارثُ ۡو َن‬ ۡ
ِ ‫﴾هُ ُم ال َو‬

23:1. The believers have indeed attained true success

23:2. Those who humble themselves in their prayers,
23:3. who turn away from all that is vain,
23:4. who are active in giving zakah,
23:5. and who restrain their carnal desires,
23:6. except with their wives or any slave women they may own, for
then they are free of blame.
23:7. But whoever seeks anything beyond that, such are the
transgressors.
23:8. Those who are faithful to their trusts and pledges,
23:9. and who are diligent in their prayers,
23:10. such will be the heirs
23:11. who will inherit paradise; they will abide therein forever
Here Allah praises and commends His believing slaves, highlighting their success and
bliss, and the means by which they attain that. This implicitly urges us to acquire the
same characteristics and encourages us to do so. So the individual should take stock
of him self and others, measuring against these standards; thus he will know what he
and others have of faith, and the level and extent of that faith.

«The believers have indeed attained true success^ :

That is, they are victorious, blessed and successful, for they have attained everything
that one may seek. Among the perfect attributes of the believers who believe in
Allah and in the Messengers is the fact that they if humble themselves in their
prayers. Those who humble themselves in their prayers,
Humble focus in prayer means presence of mind before Allah SWT, bearing in mind
how close He is. Thus the believer’s heart is comforted, his mind is put at rest, his
movements become still and he is not distracted, as he stands humbly before his
Lord, focusing on everything that he says and does in his prayer, from beginning to
end. Thus he dispels devilish whispers and bad thoughts. This is the essence and
purpose of prayer, and this is what will be written down in the individual’s record.

With regard to prayer in which there is no humility and focus of mind, even though it
may be valid and reward able, the reward for it will be commensurate with the
person’s level of focus and understanding of what he says.
«who turn away from all that is vain»
which is words in which there is nothing good and no benefit. They turn away from it
out of dislike for it, and so as to protect themselves and rise above it; if they pass by
(people engaged in) idle talk, they pass by with dignity (25: 72).

As they turn away from all that is vain, it is even more apt that they should turn away
from that which is prohibited. If a person can rein in his tongue and keep it under
control - speaking only of that which is good - then he will be in control of all his
affairs, as the Prophet SAW said to Mu‘adh ibn Jabal (Radiya Allahu ‘anhu - may Allah
be pleased with him) when he gave him advice: «The Prophet SAW said: Shall I not tell
you of the basis of all of that? I said: Yes, O Messenger of Allah. He took hold of his
own tongue and said: Restrain this.» (A sound hadith recorded by Ibn Majah) One of
the praiseworthy characteristics of the believers is that they restrain their tongues and
refrain from vain talk and saying that which is prohibited.

Literally, laghv is anything nonsensical, meaningless and vain, which is in no way

conducive to achieving one’s goal and purpose in life. The believers pay no heed to
such useless things and they show no inclination or interest for them. If by chance
they see such things being indulged in, they keep away and avoid them scrupulously,
or treat them with utmost indifference.
«who are active in giving zakah>>:
that is, they give zakah on their wealth of all types, thus purifying themselves by giving
up bad attitudes and bad deeds. So they do well in worshipping the Creator and in
focusing humbly in their prayer, and they do good to His creation by giving zakah.

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 itself. The words of the original text mean that the believer constantly
practices purification. Thus the meaning is not confined to the paying off of Zakat dues
only but it is extended to self purification which includes purification of morals as well
as wealth, property and life in general. Then it does not mean purification of one’s
own self, but includes the purification of the lives of other people as well. So the verse
means: The believers are the people who purify themselves as well as others. This
thing has also been stated at other places in the Quran, for instance: Successful is he
who practiced purification and remembered his Lord and prayed. (Surah Al-Aala, Ayats
14-15). And: Successful is he who purified himself and failure is he who corrupted it. (
Surah Ash-Shams, Ayats 9-10). But this verse is more comprehensive in meaning
because it stresses the purification of both society and one’s own person.
«and who restrain their carnal desires»
and refrain from zina (unlawful sexual relationships). Part of restraining their carnal
desires is avoiding anything that leads to that which is unlawful, such as looking,
touching and so on. So they restrain their carnal desires and refrain from illicit
relationships with anyone except
«(their wives or any slave women they may own, for then they
are free of blame}»

if they have intimate relations with them, because Allah SWT has permitted that.
They are modest in every sense of the word. They are free from sex abuse and sex
perversion. They are so modest that they even conceal those parts of their bodies
which the law forbids to expose before others.

This is a parenthesis which is meant to remove the common misunderstanding that

sex desire is an evil thing in itself and satisfying it even in lawful ways is not desirable,
particularly for the righteous and godly people. This misunderstanding would have
been strengthened, had it been only said that the believers guard their private parts
scrupulously, because it would have implied that they live unmarried lives, away from
the world, like monks and hermits. Therefore a parenthesis has been added to say that
there is nothing wrong in satisfying the sex desire in lawful ways. What is evil is that
one should transgress the prescribed limits for satisfying the sex desire.
«But whoever seeks anything beyond that»
that is, beyond the wife or the female slave

«such are the transgressors>>:

who have gone beyond what Allah has permitted to that which He has prohibited,
and have the audacity to transgress the limits set by Allah.

<<Those who are faithful to their trusts and pledges>>

that is, they are faithful to them, knowing the terms thereof and adhering to them,
and they are keen to fulfill the conditions and implement what they promised. This is
general in meaning and applies to all trusts that have to do with the rights of Allah
and those that have to do with the rights of people.

The believers fulfill the terms of the trusts which are placed in their charge. In this
connection it should be noted that the Arabic word amanat is very comprehensive
and includes all those trusts which are placed in their charge by Allah or society or
individuals. Likewise aahd includes all those compacts, pledges, and promises which
are made between Allah and man, and man and man.
<<and who are diligent in their prayers»
that is, they persist in offering them on time, in the prescribed manner, fulfilling their
conditions and doing all the essential parts thereof. Allah praises them for their humble
focus and diligence in prayer, because they cannot be in good shape unless they do
both. Whoever persists in praying without humbling themselves, or humbles him self
without being diligent in prayer, is falling short.

They strictly guard their Prayers: they strictly adhere to the prescribed times of the
Prayers: they perform them with due regard for their pre-requisites, conditions and
articles with clean body and dress and necessary ablutions: they do not regard their
Prayers as an unnecessary burden, which has to be cast off somehow: they do not recite
mechanically but understand what they recite and are conscious that they are
supplicating to their Lord like humble servants.
<<such» that is, those who are described in these terms, will be the heirs
who will inherit paradise».

The word translated here as ^paradise^ (firdaws) refers to the highest part of
paradise, the middle and best of it, because they attained the best of praiseworthy
attributes. Or it may be that what is meant is all of paradise, so that this includes all
the believers of varying levels, each according to his situation.

<<they will abide therein forever»

and will never leave it, nor will they want to move from it, because it contains the
most perfect, best and most complete delights, without anything to spoil their joy or
undermine their happiness.
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.

(2) These excellences can be attained only by sincere faith and excellent
moral qualities, and by the observance of prescribed laws in all the aspects of
life.

(3) True success is not confined to transitory worldly and material prosperity
but it comprises both success in this life and in the life after death in the
Hereafter, and is attained by sincere faith and righteous deeds. This is a
fundamental principle which cannot be falsified either by the worldly
success of the evil-doers or by the temporary failure of the righteous people.
(4) Let us reiterate that these excellent characteristics of the believers have
been presented as a practical proof of the truth of the message of the Prophet
(peace be upon him), for these were the result of its acceptance. This should be
kept in mind in the study of the succeeding passages, wherein the same subject
has been pursued from different angles. This will also help to show the
connection between this and the succeeding passages.
Do you see yourself as a ‘mu’min’? Here’s your
checklist:
• You have Khush’u (humility/ tranquility/ fear of Allah) in
prayer
• You avoid useless activities (that’s of no benefit for a person’s
Deen or Dunya). You really try to stay away from backbiting,
excessive talking, lying and swearing.
• You make paying Zakah a priority and give it with love.
• You guard your private parts.
• You are always faithful to the trusts and promises.
• You plan your life around your salah times and not the other
way around..
• If you are just cautious of these few obligations, Allah says He
will admit you into His paradise. May Allah make us from
them, ameen.