Islamica

Surah Al-Muminoon

The Believers or The Faithful

Introduction

Name of Chapter and Reason for its Name

This chapter is named Surah al-Mominoon, The Believers, due to its usage of the word mominoon in the first verse, and also the successful believers have been introduced.

Chapter Number

Surah al-Mominoon is the 23rd chapter of the Quran.

Number of Verses

This chapter contains 118 verses.

Place of Revelation

The Quranic commentators consider this chapter to be a Makki one. [1] [2] [3]

Content

Important Concepts in this Chapter

Verses 1-11

A description of the traits of a believer. In the opening verses of this chapter, an indication has been made about the desired qualities and virtues that are found in a believer. Whoever pursues these features will be given good news of an everlasting eternity in heaven. [4]

Verses 12-16

An explanation about the stages of creation and the end result for all of mankind. These verses expound upon the phases of creation, and the final outcome for the believers. [5]

Verses 17-22 and 78-80

Describes the universal and personal signs of Allah. A portion of the verses in this chapter discuss how mankind should count the blessings which Allah has gifted in order to remind them how He has maintained the course of their lives. Allah’s preservation is in conformity with His creation so that it becomes known that He is the Lord of mankind and every other existence. It is necessary for everyone to worship Him alone and not take any partner alongside Him. [6]

Verses 23-50

Mentions the history of a group of Divine Prophets and their respective nations. These verses give an overview of some of the earlier Prophets’ invitations - from the time of Prophet Nuh until Prophet Isa. The reaction of their people is mentioned, as well as the disasters that destroyed those previous nations due to them denying the call towards the truth. [7]

Verses 64-92

A powerful threat to the ones who acted arrogantly in the face of the Divine signs; and producing reasonable proofs. After mentioning the story of those who acted proudly, the people are threatened with a specific punishment. When it reaches them at a certain fixed time, there is no escaping it. Then, Allah warns them that this act of punishment is for the sole reason of them increasing their wealth. After overwhelming logical proofs are presented to them, all of their possible excuses will be rejected. On the Day of Judgement, He will regard this as a cause of their disbelief in Him, for following their carnal desires, and for their aversion towards the truth. Allah will finalize this vindication through establishing the proof of tawheed in His Lordship, by returning His creation back to Him, and by producing clear and undeniable signs. [8]

Verses 101-117

A reference to the resurrection, and the characteristics of the righteous and wicked on the Day of Judgement. The concluding verses of this chapter point to the assembling of the servants on the Day of Judgement, and highlight the circumstances of two of the groups’ on that day [8]. Then, the final punishment, which the preceding verses had promised to the polytheists, is described in detail. It is noted that this worldly life - where they act arrogantly and prevented themselves from anything related to the Hereafter - is extremely insignificant and trivial. [9]

According to the Sunni Traditions

Benefits of Reciting this Surah

عن رسول ‌الله صلی‌ الله علیه و سلم من قرأ سورة المؤمنون بشرته الملائکة بالروح و الریحان و ما تقرّ به عینه عند نزول ملکالموت

The Prophet of Allah has said: “Whoever recites Surah al-Mominoon, when the angel of death comes to him, angels will give him good news of ease and abundance, and he will be comforted by it.” [10-add from the arabic reference]


Verse 9: “And who are watchful of their prayers.”

وَٱلَّذِينَ هُمۡ عَلَىٰ صَلَوَٰتِهِمۡ يُحَافِظُونَ ٩ قال ابن مسعود: سألت رسول‌الله صلی‌الله علیه و سلم فقلت: یا رسول‌الله أی العمل أحب إلی الله؟ قال «الصلاة علی وقت‌ها». قلت: ثم أی؟ قال «بر الوالدین». قلت: ثم أی؟ قال: «الجهاد فی سبیل الله»

Ibn Masood said that he asked the Prophet of Allah: “O Prophet of Allah, which act does Allah love the most?” He replied, “Prayer on time.” I said, “Then [after that] which [act]?” He said, “Being good to your parents.” I asked, “Then [after that] which [act]?” He said, “Struggling in the path of Allah.” [10]


Verse 11: “Who shall inherit the paradise, and will remain in it [forever].”

ٱلَّذِينَ يَرِثُونَ ٱلۡفِرۡدَوۡسَ هُمۡ فِيهَا خَٰلِدُونَ ١١ ثبت فی الصحیحین أن رسول‌الله صلی‌الله علیه و سلم قال: إذا سألتم الله الجنة فاسألوه الفردوس، فإنه أعلی الجنة و أوسط الجنة و منه تفجر أنهار الجنة و فوقه عرش الرحمن

In the Sahihayn it has been reported that the Prophet of Allah said: “When you ask Allah for heaven, ask Him for the firdaws. Certainly, it is the highest and middle level of heaven and from there, the springs of heaven surge out, and above it is the throne of mercy.” [11]


Verses 55-56: “Do they suppose that whatever aid We provide them in regard to wealth and children [is because] We are eager to bring them good? Rather they are not aware!”

أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٖ وَبَنِينَ ٥٥ نُسَارِعُ لَهُمۡ فِي ٱلۡخَيۡرَٰتِۚ بَل لَّا يَشۡعُرُونَ ٥٦ قال الإمام أحمد حدثنا محمد بن عبید، حدثنا أبان بن إسحاق عن الصباح بن محمد عن مرة الهمدانی، حدثنا عبد الله بن مسعود رضی الله عنه قال: قال رسول‌الله صلی‌الله علیه و سلم: إن الله قسم بینکم أخلاقکم کما قسم بینکم أرزاقکم و إن الله یعطی الدنیا من یحب و من لا یحب و لا یعطی الدین إلا لمن أحب، فمن أعطاه الله الدین فقد أحبه و الذی نفس محمد بیده لا یسلم عبد حتی یسلم قلبه و لسانه و لا یؤمن حتی یأمن جاره بوائقه قالوا: و ما بوائقه یا رسول‌الله؟ قال: غشمه و ظلمه و لا یکسب عبد مالا من حرام فینفق منه فیبارک له فیه و لا یتصدق به فیقبل منه و لا یترکه خلف ظهره إلا کان زاده إلی النار، إن الله لا یمحو السیئ بالسی‌ء و لکن یمحو السیئ بالحسن، إن الخبیث لا یمحو الخبیث

Imam Ahmad narrates from Muhammad ibn Ubayd, from Abaan ibn Ishaaq, from al-Sabah ibn Muhammad, from Murrah al-Hamadani, from Abdullah ibn Masood from the Prophet of Allah that: “Allah has divided your morals between you, just like He divided your sustenance. Certainly, Allah gives the world to whoever He loves and does not love. But He does not give [the ability to correctly practice] religion [to anyone] except to those whom He loves. So, whoever Allah has given [the ability to correctly practice] religion, it means that He loves him. I swear by the One who has Muhammad’s soul in His hands, no servant will submit until his heart and tongue submit. He will not have faith until his neighbour is safe from being harmed by him.” They asked him, “What do you mean by ‘being harmed by him’ O Prophet of Allah?” He replied, “His oppression and injustice. No servant who acquires wealth from forbidden means, then spends from it will be blessed by it. If he gives charity from it, it will not be accepted from him. If he leaves it behind [after he dies] it will act as his provision in hell. Certainly, Allah does not eliminate a sin by way of [another] sin. Rather, He eliminates sins through good deeds. Undoubtedly, something that is dirty will not remove something else that is dirty.” [12]


Verse 101: “And when the Trumpet is blown, there will be no ties between them on that day, nor will they ask [about] each other.”

فَإِذَا نُفِخَ فِي ٱلصُّورِ فَلَآ أَنسَابَ بَيۡنَهُمۡ يَوۡمَئِذٖ وَلَا يَتَسَآءَلُونَ ١٠١ قال الإمام أحمد حدثنا أبو سعید مولی بنی هاشم، حدثنا عبد الله بن جعفر، حدثتنا أم بکر بنت المسور بن مخرمة عن عبد الله بن أبی رافع عن المسور- هو ابن مخرمة- رضی الله عنه قال: قال رسول‌الله صلی‌الله علیه و سلّم: «فاطمة بضعة منی، یقبضنی ما یقبضهاو یبسطنی ما یبسطهاو إن الأنساب تنقطع یوم القیامة إلا نسبی و سببی و صهری» و هذا الحدیث له أصل فی الصحیحین عن المسور بن مخرمة أن رسول‌الله صلی‌الله علیه و سلم قال: «فاطمة بضعة منی، یریبنی ما یریبهاو یؤذینی ما آذاها»

Imam Ahmad narrates from Abu Saeed, a slave of Banu Hashim, from Abdullah ibn Jafar, from Umm Bakr binte al-Miswar ibn Makhramah, from Abu Abdullah ibn Abu Rafi, from al-Miswar, the son of Makhramah, from the Prophet of Allah who said that: “Fatimah is a part of me. Whatever hurts her hurts me; whatever pleases her pleases me. Surely, relations will be cut off on the Day of Judgement except for those related to me by blood, by marriage, or by being my in-laws.” This tradition is also found in the Sahihayn narrated from al-Miswar ibn Makhramah that the Prophet of Allah said: “Fatimah is a part of me. Whatever saddens her saddens me; and whatever troubles her troubles me.” [13]


Verse 114: “He will say, ‘You only remained a little; if only you had known.’”

قَٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗاۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ ١١٤ قال ابن أبی حاتم: حدثنا أبی، حدثنا محمد بن الوزیر، حدثنا الولید، حدثنا صفوان عن أیفع بن عبد الکلاعی أنه سمعه یخطب الناس فقال: قال رسول‌اللهصلی‌الله علیه و سلّم: «إن الله إذا أدخل أهل الجنة الجنة و أهل النار النار، قال: یا أهل الجنة کم لبثتم فی الأرض عدد سنین؟ قالوا: لبثنا یوما أو بعض یوم- قال- لنعم ما اتجرتم فییوم أو بعض یوم رحمتی و رضوانی و جنتی امکثوا فی‌ها خالدین مخلدین، ثم قال: یا أهل النار کم لبثتم فی الأرض عدد سنین؟ قالوا لبثنا یوما أو بعض یوم، فیقول: بئس ما اتجرتم فییوم أو بعض یوم، ناری و سخطی امکثوا فی‌ها خالدین مخلدین»

Ibn Abu Haatim narrates from his father, from Muhammad ibn al-Wazir, from al-Walid, from Safwaan, from Ayfa ibn Abd al-Kalai that he heard people saying that the Prophet of Allah said: “Certainly, when Allah will enter the people of heaven into heaven and the people of hell into hell, He will ask: ‘O people of heaven, how many years did you stay on the Earth?’ They will say: ‘We stayed for a day or part of a day.’ He will say: ‘What a great profit you have made in one day or less by gaining My mercy, My pleasure, and My heaven. Stay here forever.’ Then He will say: ‘O people of hell, how many years did you stay on the Earth?’ They will say: ‘We stayed for a day or part of a day.’ Then He will say: ‘What a terrible loss you have made in one day or less by gaining My fire and My wrath. So stay here forever.’” [14]


According to the Shia Traditions

Benefits of Reciting this Surah

عَنْ أَبِی عَبْدِ الله قَالَ: مَنْ قَرَأَ سُورَةَ الْمُؤْمِنِینَخَتَمَالله لَهُ بِالسَّعَادَةِ وَ إِذَا کانَ مُدْمِن قِرَاءَتهَا فِیکلِّ جُمُعَةٍ کانَ مَنْزِلُهُ فِی الْفِرْدَوْسِ الْأَعْلَی مَعَ النَّبِیینَ وَ الْمُرْسَلِین

Abu Abdullah said: “A person who recites Surah al-Mominoon, Allah will make his life end with salvation. If someone recites it consistently every Friday, then one’s station [in the after-life] will be in the highest level of firdaws with the Prophets and the Messengers.” [15]


Verse 2: “Those who are humble in their prayers.”

ٱلَّذِينَ هُمۡ فِي صَلَاتِهِمۡ خَٰشِعُونَ ٢ رُوِیفِیالدُّرِّالْمَنْثُورِ،عَنْعِدَّةٍمِنْأَصْحَابِالْجَوَامِعِعَنْأَبِیالدَّرْدَاءِعَنْهُ(ص)مَافِیمَعْنَاهُوَلَفْظهُ: اسْتَعِیذُوا بِاللَّهِمِنْخُشُوعِالنِّفَاقِ. قِیلَلَهُ: وَمَاخُشُوعِالنِّفَاقِ؟قَالَ: أَنْتَرَیالْجَسَدخَاشِعاًوَالْقَلْبلَیسَبخاشع

In Al-Durr al-Manthur, it has been narrated from some of the companions of al-Jawami, from Abu al-Darda, from the Prophet about the meaning and wording of ‘Take refuge in Allah from having humility of hypocrisy.’ Someone asked the Prophet “What does ‘having humility of hypocrisy’ mean?” He replied: “[It is] that you see the body acting humbly, while the heart is not being humble.” [16]


Verse 10: “It is they who will be the inheritors.”

أُوْلَٰٓئِكَ هُمُ ٱلۡوَٰرِثُونَ ١٠ رُوِیعَنِالنَّبِیصأَنَّهُقَالَ: مَامِنْکمْمِنْأَحَدٍإِلَّالَهُمَنْزِلَانِمَنْزِلٌفِیالْجَنَّةِوَمَنْزِلٌفِیالنَّارِفَإِنْمَاتَوَدَخَلَالنَّارَوَرِثَأَهْلُالْجَنَّةِمَنْزِلَهُ

It has been narrated from the Prophet that he said: “Each one of you has two [possible] places [where you can end up]: a place in heaven and a place in hell. When you die, if you enter hell, the people of heaven will inherit your place [in heaven].” [17]


Verse 30: “There are indeed signs in this; and indeed We have been testing.”

إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ وَإِن كُنَّا لَمُبۡتَلِينَ ٣٠ فی نهج البلاغة،أَیهَاالنَّاسُإِنَّاللهقَدْأَعَاذَکمْمِنْأَنْیجُورَعَلَیکمْوَلَمْیعِذْکمْمِنْأَنْیبْتَلِیکموَقَدْقَالَجَلَّمِنْقَائِلٍ- إِنَّفِیذلِکلَآیاتٍوَإِنْکنَّالَمُبْتَلِین

In Nahj ul-Balagha it says: “O People! Certainly Allah has protected you from Him oppressing you; but He has not protected you from Him testing you. He, the most Majestic Speaker, has said ‘There are indeed signs in this; and indeed We have been testing.’” [18] Verse 51: “O apostles! Eat of the good things and act righteously. Indeed I know best what you do.”

يَٰٓأَيُّهَا ٱلرُّسُلُ كُلُواْ مِنَ ٱلطَّيِّبَٰتِ وَٱعۡمَلُواْ صَٰلِحًاۖ إِنِّي بِمَا تَعۡمَلُونَ عَلِيمٞ ٥١ ‌ رُوِی عَنِ النَّبِی ص أَنَّهُ قَالَ إِنَّ الله طَیبُ لَا یقْبَلُ إِلَّا طَیباً وَ أَنَّهُ أَمَرَ الْمُؤْمِنِینَ بِمَا أَمَرَ بِهِ الْمُرْسَلِینَ فَقَالَ «یا أَیهَا الرُّسُلُ کلُوا مِنَ الطَّیباتِ» وَ قَالَ یا أَیهَا الَّذِینَ آمَنُوا کلُوا مِنْ طَیبات ما رَزَقْناکمْ

It has been narrated from the Prophet that he said: “Surely, Allah is goodness and He does not accept anything except goodness. He commands the believers to do the same things that He commanded the Messengers to do. He said, ‘O apostles! Eat of the good things’ and He has also said ‘O you who have faith! Eat of the good things that We have provided you.’” [19]


Verses 55-56: “Do they suppose that whatever aid We provide them in regards to wealth and children [is because] We are eager to bring them good? Rather they are not aware!”

أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٖ وَبَنِينَ ٥٥ نُسَارِعُ لَهُمۡ فِي ٱلۡخَيۡرَٰتِۚ بَل لَّا يَشۡعُرُونَ ٥٦ وَ رَوَی السَّکونِی عَنْ أَبِی عَبْدِ الله عَنْ أَبِیهِ عَنْ آبَائِهِ قَالَ قَالَ رسول‌الله ص إِنَّ الله تَعَالَی یقُولُ یحْزَنُ عَبْدِی الْمُؤْمِنُ إِذَا قَتَّرْتُ عَلَیهِ شَیئاً مِنْ هَذِهِ الدُّنْیا وَ ذَلِک أَقْرَبُ لَهُ مِنِّی وَ یفْرَحُ إِذَا بَسَطْتُ لَهُ فِی الدُّنْیا وَ ذَلِک أَبْعَدُ لَهُ مِنِّی ثُمَّ تَلَا هَذِهِ الْآیةَ إِلَی قَوْلِهِ بَلْ لا یشْعُرُونَ ثُمَّ قَالَ إِنَّ ذَلِک فِتْنَةٌ لَهُمْ

Sakuni narrates from Abu Abdullah, from his father, from his forefathers, from that the Prophet of Islam said: “Surely, Allah, the Exalted says: ‘My believing servant becomes sad when I act stingy with him in regards to the worldly things, and that brings him closer to Me. He gets happy when I give him more things in this world, but that distances him from Me.’” Then, he recited these verses until ‘Rather they are not aware’ and said: “Certainly, this is a test for them.” [20]


Verse 100: “That I may act righteously in what I have left behind.’ ‘By no means! These are mere words that he says.’ And ahead of them is a barrier until the day that they will be resurrected.”

لَعَلِّيٓ أَعۡمَلُ صَٰلِحٗا فِيمَا تَرَكۡتُۚ كَلَّآۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَاۖ وَمِن وَرَآئِهِم بَرۡزَخٌ إِلَىٰ يَوۡمِ يُبۡعَثُونَ ١٠٠ قَالَعَلِیبْنُالْحُسَینِ: إِنَّالْقَبْرإِمَّارَوْضَةُمِنْرِیاضِالْجَنَّةِ - أَوْحُفْرَةٌمِنْحُفَرِالنَّارِ

Ali ibn al-Husayn said: “Surely, the grave is either a garden from the gardens of heaven, or a pit from the pits of hell.” [21]


Verse 101: “And when the Trumpet is blown, there will be no ties between them on that day, nor will they ask [about] each other.”

فَإِذَا نُفِخَ فِي ٱلصُّورِ فَلَآ أَنسَابَ بَيۡنَهُمۡ يَوۡمَئِذٖ وَلَا يَتَسَآءَلُونَ ١٠١ فِی الْمَنَاقِبِ، فِی حَدِیثِ طاووس عَنْ زَینِ الْعَابِدِینَ: خَلَقَ الله الْجَنَّةَ لِمَنْ أَطَاعَ وَ أَحْسَنَ وَ لَوْ کانَ عَبْداً حَبَشِیاً، وَ خَلَقَ النَّارَ لِمَنْ عَصَاهُ وَ لَوْ کانَ وَلَداً قرشیا - أَ مَا سَمِعْتَ قَوْلَ الله تَعَالَی: «فَإِذا نُفِخَ فِی الصُّورِ فَلا أَنْسابَ بَینَهُمْ یوْمَئِذٍ وَ لا یتَساءَلُونَ» وَ الله لَا ینْفَعُک غَداً إِلَّا تَقَدَّمت تقدّم‌ها مِنْ عَمَلٍ صَالِحُ

In Al-Manaaqib, there is a tradition from Tawoos, from Zayn al-Abideen (which says): “Allah created heaven for those who obey and do good deeds, even if he is an Ethopian slave; and He created hell for those who sin, even if he is a Qurayshi child. Have you not heard the words of Allah, the Exalted: ‘And when the Trumpet is blown, there will be no ties between them on that day, nor will they ask [about] each other?’ I swear to Allah that nothing will benefit you in the after-life unless you send forward righteous actions.” [22]

References

  1. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (Beirut: Muassasa al-Ilmi li al-Matbuat, 1997), Volume 15, Page 5
  2. ↑ Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (Beirut: Muassasa al-Ilmi li al-Matbuat, 1988), Volume 7, Page 156
  3. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (Beirut: Dar al-Kitab al-Arabi 1986), Volume 3, Page 174
  4. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (Beirut: Dar al-Kitab al-Arabi, 1986), Volume 3, Page 174
  5. ↑ Ibid., Page 178
  6. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 26
  7. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 186
  8. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 38
  9. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 210
  10. ↑ Ibid., Page 404
  11. ↑ Ibid., Page 405
  12. ↑ Ibid., Page 417
  13. ↑ Ibid., Page 431
  14. ↑ Ibid., Page 435
  15. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 175
  16. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 12
  17. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 178
  18. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 36
  19. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 194
  20. ↑ Ibid., Page 195
  21. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 75
  22. ↑ Ibid., Page 76


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