In the name of Allah, the Beneficent, the Merciful
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
23-1 Successful indeed are the believers,a
قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ (۱)
23-1a: Success depends upon developing good morals: This section talks about the success of the believers. Refer to 2-5a for what factors constitute success. To achieve this success, it is necessary for the believers to have certain attributes. What are these attributes? 1. Salat five daily prayers, or turning to Allah. 2. Abstaining from any words and deeds that are detrimental to the progress of a person. 3. Striving for purity in every matter, to pay regard to the proper development of human faculties. 4. Achieving full control over sexual desires. 5. Fulfilling all covenants and trusts. 6. Safeguarding the prayers.
So, according to the revelation of Allah, national success is dependent upon moral development. Without a doubt, the believers will have to face difficulties that normally befall nations – people will oppose them and become enemies, trying to crush them through oppression, and they will have to fight, and have to deal with different nations and religions, while also managing their trade – but the root of their national progress and the foundation stone of their success is declared to be the high standard of their morality. If they achieve the highest moral and ethical values, then all those attributes which are necessary for a nation to progress will automatically be born in them.
Although the enemy will try to crush them, it is not yet necessary for them to think about a plan to harm the enemy. Although they will have to fight, there is no need for them to learn the art of warfare yet or to gather armaments for the conflict. Their first need is to develop their moral qualities, have repeated recourse to Allah, avoid what is not beneficial, control their sexual desires, and fulfill covenants and trusts. No book in the world has revealed this secret of national development that the Quran has given. History bears testimony to the strength of the edifice constructed on this foundation. The emphasis that the Quran lays on these attributes as the necessary factors for success, and the repeated prophecies that the Quran makes regarding the success of the Companions of the Holy Prophet Muhammad (peace be upon him) shows that these attributes were found in the blessed Companions. This was the revolution created through the spiritual influence of the Holy Prophet Muhammad (peace be upon him) in the people of Arabia, whose prior state was quite the opposite of these qualities. The attributes of believers that are given after قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ Successful indeed are the believers is like an outline of the lives of the Companions (may Allah be pleased with them). One can only imagine the high moral status of the Holy Prophet Muhammad (peace be upon him) who inspired such excellence.
23-2 Who are humble in their prayers,a
ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَـٰشِعُونَ (۲)
23-2a: خشوع – is a condition of tranquility, obedience and humility. What is the meaning of خشوع in prayers? To stand reverently, peacefully, keeping the gaze lowered, bowing the head etc., are understood as elements of خشوع , but most importantly tranquility in prayer is found when the attention is completely focused on prayer and nothing else is given importance. When this state is achieved, the awareness of standing before the Almighty produces a realization of the greatness of the act of prayer, and all parts of the body enter into a state of tranquility. Gazing here and there, fiddling with one’s clothes or one’s body, or hurriedly reciting the prayer as if it is forced labor, all detract from the condition of خشوع. خشوع in prayer is the first step in a believer’s spiritual progress. Islam has termed prayer, or رجوع الی اللّٰہ turning to Allah as the foundation of all virtue because integrity, sincerity, and purity which are the root of all virtues, cannot be developed in a person or nation without a connection with God. Without sincerity in all manners and matters, the development of higher morals cannot proceed. It is for this reason that this verse does not just mandate observing the ritual prayers, but requires خشوع in prayers because until the heart is affected by the majesty and greatness of Allah, prayer is not efficacious.
23-3 And who shun what is vain,a
وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ (۳)
23-3a: لَغْو – Refer to 2-225a. It is talking without any deep thinking and reflection. لَغَا is the chirping of swallows and twittering of birds. Vain or vile talk is also called لَغْو as in: لَا يَسْمَعُونَ فِيهَا لَغْوًۭا وَلَا تَأْثِيمًا : They hear therein no vain or sinful talk (56:25); وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًۭا : …when they pass by what is vain, they pass by nobly (25:72). لاغیة is has a similar meaning as لَغْو as in: لَّا تَسْمَعُ فِيهَا لَـٰغِيَةًۭ: Wherein thou wilt hear no vain talk (88:11). لغت language, lexicology is also derived from it (R). لَغْو includes both meaningless talk and vain acts (RM).لغت
Avoidance of what is vain is given the second place in moral and spiritual progress and it includes not only vain talk but also vain acts, a habit common with most people and which is a special feature of the present civilization. In a hadith narrated by Salman, the Holy Prophet Muhammad (peace be upon him) said: اِیّا کُم و مَلۡغَاۃ اَوّلِ اللیلِ Avoid vain talk in the first part of the night (LA). Following the example of others, Muslims have also fallen into the bad habit of vain talk in the first part of the night and give it precedence over all other worldly or spiritual engagements. When they gather to socialize in groups, they joke and laugh, gossip and backbite late into the night. In this situation, let alone the late-night prayer, they do not even get up or care for the Fajr prayer. Similarly, there are other activities like playing card games that have made human life even more purposeless than the life of animals. The teaching of the Quran is to not engage in any act or utter any words unless they benefit an individual or humanity at large. There is a wide gulf between the teaching of the Quran and the behavior of the Muslims.
23-4 And who act for the sake of purity,a
وَٱلَّذِينَ هُمْ لِلزَّكَوٰةِ فَـٰعِلُونَ (۴)
23-4a: زَكَوٰةِ – زَكَوٰةِ represents purity: Refer to 18-74a and 19-13a for the meaning of زَكَوٰةِ , as in these verses, it is used to indicate purity. The ل in لِلزَّكَوٰةِ is called لام علت meaning whatever they do, they do so for the purpose of cleaning their soul (R). If the payment of zakat as a compulsory charity was meant, then the word فَـٰعِلُونَ would not have been used because one does not say فعلت الزکوٰۃ and the meaning of زَكَوٰةِ here is literal, meaning purity (RM). The context also points to this meaning because this is the third step in human progress. The first step is to turn towards Allah and to create a connection with Him, the second step is for the person to save time by not indulging in vain talk and vain acts. It follows that the time saved from vain engagements would be spent on some useful purpose. That useful purpose is disclosed now, namely that purity should be kept as the purpose of every act and by purity is meant not just purity in its normally understood meaning, but in its literal meaning of developing the soul through good works and Divine blessings, for which refer to 2-129a. So, it is necessary for success that the available time be spent in such engagements that are for personal or national betterment.
23-5 And who restrain their sexual passions—
وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ (۵)
23-6 Except in the presence of their mates or those whom their right hands possess, for such surely are not blameable,a
إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (۶)
23-6a: فُرُوج – is the plural of فرج and its literal meaning is a gap between two things and indicates that which is between the two feet, but euphemistically it is widely used to denote the private parts of the human body. Every source of fear or terror is called فَرۡج (R).
What is meant by safeguarding the فُرُوج: The term حفظ فُرُوج is actually used in a wide sense. It is every place from which one is afraid that the devil may attack, and it is all these places that must be safeguarded. However, the exception given to the spouse here shows that what is meant is to safeguard those areas of vulnerabilities that have to do with sexual passions. This is not just confined to abstaining from adultery but includes safeguarding against all opportunities that excite sexual passion, and this includes staring lustfully at the opposite gender. The command to safeguard the فُرُوج is not exclusively for men but applies to both genders, as in وَٱلْحَـٰفِظِينَ فُرُوجَهُمْ وَٱلْحَـٰفِظَـٰتِ : …and the men who guard their chastity and the women who guard (33:35).
The exception also includes مَا مَلَكَتْ أَيْمَـٰنُهُمْ those whom their right hand possess and this requires further explanation. By زوج is meant spouse which would be the wife for a man, and husband for a woman. مَا مَلَكَتْ أَيْمَـٰنُهُمْ includes both male and female slaves except if the context limits it only to male slaves or only to female slaves. The context here does not create any such limitation, but by consensus scholars have held that a relationship between a male slave and a free woman without marriage is illegall, but have allowed a relationship between a free man and a female slave. Hence, they have taken مَا مَلَكَتْ أَيْمَـٰنُهُمْ to mean only female slaves. It is a separate question whether the relationship with a female slave can be established only after marriage, or without marriage. This matter has been discussed in detail in 4-3d and 4-25a and the reader is referred to these notes.
This is the fourth step identified by the Quran in the progress of a person. The aim is for a person to have full control over the sexual powers that nature has given. Most nations have been negligent in this matter and, in the end, it proved to be the cause of their destruction. Unless the sexual appetite of a person is kept within limits of moderation, it tends to suppress all other human capabilities, and the frenzy of unregulated sexual indulgence slowly erodes a person’s morals and deprives the individual and the society of moral development. There are many modern nations that consider themselves civilized and highly developed but are slaves of their sexual passions, and they do not realize that they are drifting towards an abyss which will destroy them.
23-7 But whoever seeks to go beyond that, such are transgressors —
فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ (۷)
23-8 And those who are keepers of their trusts and their covenant,a
وَٱلَّذِينَ هُمْ لِأَمَـٰنَـٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ (۸)
23-8a: This is the fifth step in the spiritual progress of a person. It appears as if these remedies have been prescribed after viewing the maladies of modern nations. When a nation reaches the pinnacle of worldly development, it does not care for the sanctity of trusts and covenants for the simple reason that it has military might and can do whatever it likes. The reality is that violating trusts and covenants erodes faith in institutions and as a result, the nation loses its dignity and credibility, without which its power no longer holds the same weight.
23-9 And those who keep a guard on their prayers.a
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ (۹)
23-9a: The sixth and final step prescribed is guarding of prayers, and it also the last step in chapter 70, Al Ma‘ārij The Ways of Ascent. The aim of guarding prayers, as shown in 2-238a, is not just guarding the timing and the essential components of prayer, but also guarding against all indecent and prohibited things. Prayer and turning to Allah becomes spiritual food without which the dedicated believer finds no peace. This is the reason why prayer has been called the معراج ascension of a believer, because it is the last step in his spiritual progress. When a person achieves this stage, his relationship with Allah reaches perfection and his morals are fully developed. People with the highest level of morality do not lead the way to material progress, rather they become spiritual leaders who have a perfect relationship with Allah, and all nations of the world claim to follow in their footsteps.
23-10 These are the heirs,
أُو۟لَـٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ (۱۰)
23-11 Who inherit Paradise. Therein they will abide.
ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَـٰلِدُونَ (۱۱)
23-12 And certainly We create man of an extract of clay,a
وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ مِن سُلَـٰلَةٍۢ مِّن طِينٍۢ (۱۲)
23-12a: سلالة – سَلّ means to pull out one thing from another and سلالة is a clear gem that is pulled out of the earth (R).
How humans are created from dust: There are several places in the Quran where the creation of humans from dust is mentioned, and it is clarified that a clay statue is not created, rather an extract of dust is used as the basis for creation. It is a testimony to the power of Allah, that from an impure material like dust He creates a fine extract, invisible to the naked eye, which starts the life of a person. This process, put in place by Allah, is witnessed daily by us wherein a life germ is extracted from unrefined matter like dirt. Why is it so difficult to believe that Allah can create an even more refined extract from the deeds of a person, which will become the foundation of a new life?
23-13 Then We make him a small life-germ in a firm resting-place,
ثُمَّ جَعَلْنَـٰهُ نُطْفَةًۭ فِى قَرَارٍۢ مَّكِينٍۢ (۱۳)
23-14 Then We make the life-germ a clot, then We make the clot a lump of flesh, then We make (in) the lump of flesh bones, then We clothe the bones with flesh, then We cause it to grow into another creation. So blessed be Allah, the Best of creators!a
ثُمَّ خَلَقْنَا ٱلنُّطْفَةَ عَلَقَةًۭ فَخَلَقْنَا ٱلْعَلَقَةَ مُضْغَةًۭ فَخَلَقْنَا ٱلْمُضْغَةَ عِظَـٰمًۭا فَكَسَوْنَا ٱلْعِظَـٰمَ لَحْمًۭا ثُمَّ أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ ۚ فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَـٰلِقِينَ (۱۴)
23-14a: The stages of physical life are presented as a evidence of the stages of spiritual life. Six stages are identified in the development of spiritual life. The final stage of أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ We cause it to grow into another creation indicates the giving of the rational soul or human intelligence. What is conveyed is that Allah has not confined the progress of human life to the progress of an animal’s life, rather humans are blessed with more, which makes it necessary for them to have accountability for their actions and their resurrection. Accordingly, the next verse mentions death and the raising up.
23-15 Then after that you certainly die.
ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ (۱۵)
23-16 Then on the day of Resurrection you will surely be raised up.
ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَـٰمَةِ تُبْعَثُونَ (۱۶)
23-17 And indeed We have made above you seven ways — and never are We heedless of creation.a
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ (۱۷)
23-17a: Seven ways and the solar system: Commentators have explained the seven ways as being seven heavens and said they are called ways because the angels come and go between them, or the stars travel between them. However, طریقة is not something that has ways, but طریقہ itself means way, otherwise even the earth would be طریقة because it has سُبُلًۭا فِجَاجًۭا …spacious paths (71:20). Thus, طریقة means ways. Moreover, the Quran has also revealed the ones who walk on these ways: وَٱلسَّمَآءِ وَٱلطَّارِقِ – وَمَآ أَدْرَىٰكَ مَا ٱلطَّارِقُ – ٱلنَّجْمُ ٱلثَّاقِبُ : By the heaven and the Comer by night! And what will make thee know what the Comer by night is? The star of piercing brightness (86:1-3). ٱلنَّجْمُ ٱلثَّاقِبُ is the Planet Venus. We can conclude that the orbit of the planet Venus is one of the ways. It is also reasonable to conclude that the other six ways are the orbits of the other six planets, which together make up the seven planets of the solar system besides the earth. So, it is the orbits of these seven planets that are called سَبْعَ طَرَآئِقَ seven ways and not the seven heavens. Indeed, the term سبع سماوات applies to these seven planets in the sense that they are seen above the earth.
The verse is ended with مَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ never are We heedless of creation to convey that Allah’s revelation is on the basis of His perfect knowledge. Attention is drawn to the heavenly bodies to point out the insignificance of human creation compared to the planets. It is also possible that مَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ indicates that Allah also takes care of His creation on other celestial bodies.
23-18 And We send down water from the cloud according to a measure, then We cause it to settle in the earth, and We are indeed able to carry it away.a
وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍۢ فَأَسْكَنَّـٰهُ فِى ٱلْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَـٰدِرُونَ (۱۸)
23-18a: The carrying away of the water may refer to a reduction in the amount of water on the earth, or to its being carried up in the form of water vapor. Given the context, the second meaning is preferable because only blessings are mentioned in the verse.
23-19 Then We cause to grow thereby gardens of palm-trees and grapes for you. You have therein many fruits and of them you eat;
فَأَنشَأْنَا لَكُم بِهِۦ جَنَّـٰتٍۢ مِّن نَّخِيلٍۢ وَأَعْنَـٰبٍۢ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌۭ وَمِنْهَا تَأْكُلُونَ (۱۹)
23-20 And a tree that grows out of Mount Sinai, which produces oil and relish for the eaters.a
وَشَجَرَةًۭ تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنۢبُتُ بِٱلدُّهْنِ وَصِبْغٍۢ لِّلْـَٔاكِلِينَ (۲۰)
23-20a: سَيْنَآ – سَيْنَآ and سینین is a well-known mountain in Syria (LA) Some have taken the word to mean blessed, and others to mean covered with trees (IJ). It is well known that this is the mountain on which Prophet Moses was addressed by God, and one opinion is that it is the mountain where the Holy Prophet Muhammad (peace be upon him) was called to his mission (IJ).
دُهْن – is oil, fat, grease and صِبْغٍۢ is relish and is so called because the person eating bread dips the bread in the relish before eating. Refer to 2-138a.
This tree is the olive tree (IJ). It is separately mentioned, though the previous verses talks about the rain growing gardens in general, so the mention seems to be a reference to: يُوقَدُ مِن شَجَرَةٍۢ مُّبَـٰرَكَةٍۢ زَيْتُونَةٍۢ لَّا شَرْقِيَّةٍۢ وَلَا غَرْبِيَّةٍۢ :…lit from a blessed olive tree, neither eastern nor western… (24:35) in which the olive tree is a metaphor for Islam. There are some hadith that praise the benefits of olives.
23-21 And surely there is a lesson for you in the cattle. We make you to drink of what is in their bellies, and you have in them many advantages and of them you eat,
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَـٰمِ لَعِبْرَةًۭ ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَـٰفِعُ كَثِيرَةٌۭ وَمِنْهَا تَأْكُلُونَ (۲۱)
23-22 And on them and on the ships you are borne.
وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَ (۲۲)
Bayan-ul-Quran 