Surah 23. Al-Muminun

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.

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.

but whoever seeks beyond that are the transgressors;

  - Mustafa Khattab

But those whose desires exceed those limits are transgressors

  - Abdullah Yusuf Ali

'the believers are also' those who are true to their trusts and covenants;

  - Mustafa Khattab

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.

and those who are 'properly' observant of their prayers.

  - Mustafa Khattab

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.

These are the ones who will be awarded

  - Mustafa Khattab

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.

Paradise as their own.¹ They will be there forever.

  - Mustafa Khattab

 Al-Firdaws, the highest place in Paradise.

Who will inherit Paradise: they will dwell therein (forever).

  - Abdullah Yusuf Ali

And indeed, We created humankind¹ from an extract of clay,

  - Mustafa Khattab

 Adam (ﷺ).

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.

then placed each 'human' as a sperm-drop¹ in a secure place,

  - Mustafa Khattab

 See footnote for 22:5.

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.

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 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.

After that you will surely die,

  - Mustafa Khattab

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.

then on the Day of Judgment you will be resurrected.

  - Mustafa Khattab

Again on the Day of Judgment will ye be raised up.

  - Abdullah Yusuf Ali

And indeed, We created above you seven levels 'of heaven'. We are never unmindful of 'Our' creation.

  - Mustafa Khattab

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.

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 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!

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

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.

as well as 'olive' trees which grow at Mount Sinai, providing oil and a condiment to eat.

  - Mustafa Khattab

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.