Surah Al-Muminun, Chapter 23.

Surah Al-Muminun
(The Believers)
No.23 (118Verses)
Makki

Related to characteristics of faithful

َْ َ‫قَدْْأَفل‬
)1(َْْ‫حْال ُمؤ ِمنُون‬

(23:1) The believers have indeed attained true success:1

1. “Believers”, who have attained true success, are those who have
accepted the message of Muhammad (peace be upon him), and have
acknowledged him as their guide and followed the way of life taught by
him.

َ ْ‫الَّذِينَْْ ُهمْْفِي‬
)2(َْْ‫ص ََلتِ ِهمْْخَا ِشعُون‬

(23:2) those who,2 in their Prayers, humble themselves;3

2. Khashiun in the text is from khushu (to bow down, to express

humility) which is a condition of the heart as well as of the body.
Khushu of the heart is to fear and stand in awe of a powerful person and
khushu of the body is to bow his head and lower his gaze and voice in
his presence. In Salat one is required to show khushu both of the heart
and of the body, and this is the essence of the Prayer. It has been
reported that when the Prophet (peace be upon him) once saw a person
offering his Prayer as well as playing with his beard, he remarked: If he
had khushu in his heart, his body would have manifested it.
 ُ ‫نْاللَّغ ِْوْ ُمع ِر‬
)3(َْْ‫ضون‬ َ ْْ‫َوالَّذِينَْْ ُهم‬
ِْ ‫ع‬

(23:3) who avoid whatever is vain and frivolous;4

4. 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.
َّ ‫َوالَّذِينَْْ ُهمْْ ِل‬
)4(َْْ‫لز َكاةِْْفَا ِعلُون‬

(23:4) who observe Zakah;5

5. 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.

ِ ‫َوالَّذِينَْْ ُهمْْ ِلفُ ُر‬

ُ ِ‫وج ِهمْْ َحاف‬
)5(َْْ‫ظون‬

(23:5) who strictly guard their private parts6

6. 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.

ِ ُ‫اج ِهمْْأَوْْ َماْ َملَ َْكتْْأَي َمانُ ُهمْْفَإِنَّ ُهمْْغَي ُْرْ َمل‬
)6(َْْ‫ومين‬ ِ ‫علَىْأَز َو‬ ْ َّ ‫ِإ‬
َ ْ‫ّل‬

(23:6) save from their wives, or those whom their right hands possess;
for with regard to them they are free from blame "

َْ ‫كْفَأُولَ ِئ‬
)7(َْْ‫كْ ُه ُْمْال َعاد ُون‬ َْ ‫نْابتَغَىْ َو َرا َْءْذَ ِل‬
ِْ ‫فَ َم‬
(23:7) As for those who seek beyond that, they are transgressors"7

7. 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.

ُ ‫ْ َوالَّذِينَْْ ُهمْْ ِِل َ َمانَا ِت ِهمْْ َو َعه ِد ِهمْْ َرا‬

ْ)8(َْْ‫عون‬

(23:8) who are true to their trusts and their covenants,8

8. 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. The Prophet (peace be upon
him) himself used to impress the importance of the fulfillment of
pledges in his addresses: The one, who does not fulfil the terms of his
trust, has no faith, and the one, who does not keep promises and pledges
has no Islam. (Baihaqi).
ُ ِ‫صلَ َوا ِت ِهمْْيُ َحاف‬
)9(َْْ‫ظون‬ َ ْْ‫َوالَّذِينَْْ ُهم‬
َ ْ‫علَى‬

(23:9) and who guard their Prayers.9

9. Salawat is plural of Salat. In( verse 2) the act of Salat itself was
implied, but here the plural number implies the individual Prayers
offered in their own times. 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.

َْ ‫أُولَ ِئ‬
)10(َْْ‫كْ ُه ُْمْال َو ِارثُون‬

(23:10) Such are the inheritors

َْ ‫الَّذِينَْْ َي ِرثُونَْْال ِفردَو‬
)11( َ‫سْ ُهمْْفِي َهاْخَا ِلد ُون‬

(23:11) that shall inherit Paradise;10 and in it they shall abide for ever.11

10. Firdaus (Paradise) means a vast garden adjoining the dwelling of a

person and enclosed by defence walls and containing all kinds of fruit
trees, especially (pure) vines.
Surah Al-hujurat, Chapter 49.

Surah Al-hujurat
(The Apartments)
No.49 (18Verses)
Madani.

Related to Adaab ul nabi (s.a.w.s)

)1(ْْ‫س ِميعْْ َع ِليم‬ ََّْ ْ‫ن‬

َ ْ‫ّللا‬ َّْ ْ‫سو ِل ِْهْ َواتَّقُوا‬
َّْ ‫ّللاَْ ِإ‬ َّْ ِْ ‫ي‬
ُ ‫ّللاِْ َو َر‬ ْ َ ْ‫َياْأَيُّ َهاْالَّذِينَْْآ َمنُوا‬
ْ َ‫ّلْتُقَ ِد ُمواْ َبينَْْ َيد‬

(49:1) Believers, do not advance before Allah and His Messenger,1 and
fear Allah. Verily Allah is All-Hearing, All-Knowing.2

1. This is the foremost and basic demand of the faith. If the person who
regards Allah as his Lord and accepts Allah’s Messenger (peace be upon
him) as his guide and leader, is true in his belief, he can never have the
attitude that he should give his own opinion and view before the
decision of Allah and His Messenger (peace be upon him), or should
adopt an independent opinion in the matters, and pass his own
judgments without finding out whether Allah and His Messenger have
given any guidance in those matters or not, and if they have given it,
what it is. That is why it has been said: O you who believe, do not put
(yourselves) before Allah and His Messenger (peace be upon him). That
is, do not go ahead of them, but follow behind. Do not precede them, but
be subordinate to them.

This is in fact the fundamental article of the Islamic law, which can
neither be set aside nor ignored by a Muslim government, or by a
Muslim court, or by a parliament. A tradition has been reported in
Musnad Ahmad, Abu Daud, Tirmidhi and Ibn Majah, with authentic
chains of transmitters, saying that when the Prophet (peace be upon him)
was sending Muadh bin Jabal to Yaman as a judge, he asked him: By
what will you decide the matters? He submitted: By the Book of Allah.
The Prophet (peace be upon him) said: If you do not find the command
concerning a matter in the Book of Allah, what will you turn to? He
 replied: To the sunnah of Allah’s Messenger (peace be upon him). The
Prophet (peace be upon him) asked: If you also do not find then? He
replied: Then I shall exert and find out a solution by myself. Thereupon
the Prophet (peace be upon him) placed his hand on Muadh’s chest and
said: Thank God Who has helped His Messenger’s deputy to adopt the
way that is approved by His Messenger.

2. That is, if ever you adopted an attitude of independence as against

Allah and His Messenger (peace be upon him), or gave priority to your
own opinion and view over their command, you should know that you
have to deal with that God Who is hearing whatever you say and is even
aware of your secret intentions.

ْْ‫ض ُكم‬ ِْ ‫ّلْتَج َه ُرواْلَ ْهُْ ِبالقَو‬

ِ ‫لْ َك َجه ِْرْبَع‬ ْ َ ‫ي ِْ َو‬
ْ ِ‫تْالنَّب‬
ِْ ‫صو‬َ َْْ‫ّلْتَرفَعُواْأَص َواتَ ُكمْْ َفوق‬ ْ َ ْ‫يَاْأَيُّ َهاْالَّذِينَْْآ َمنُوا‬
)2(َْْ‫ّلْتَشعُ ُرون‬ ْ َ ْْ‫طْأَع َمالُ ُكمْْ َوأَنتُم‬َْ ‫ِل َبعضْْأَنْْتَح َب‬

(49:2) Believers, do not raise your voices above the voice of the Prophet
and when speaking to him do not speak aloud as you speak aloud to one
another,3 lest all your deeds become worthless without your even
realising it.4

3. These are the manners taught to the people who sat among the
audience of the Prophet (peace be upon him) or came to visit him. So,
the believers should treat the Prophet (peace be upon him) with the
highest respect when visiting him and talking to him. Nobody should
raise his voice louder than His. Therefore, there should be a clear
difference between one’s tone of conversation with the common people
and one’s tone of conversation with the Prophet (peace be upon him).

ْْ‫ّللاُْقُلُو َب ُهمْْ ِللتَّق َوىْلَ ُهمْْ َمغ ِف َرةْْ َوأَجر‬ َْ ِ‫ّللاِْأُولَئ‬

َّْ َْْ‫كْالَّذِينَْْامتَ َحن‬ َّْ ْ‫ل‬ ُ ‫نْالَّذِينَْْ َيغُضُّونَْْأَص َواتَ ُهمْْ ِعن ْدَْ َر‬
ِْ ‫سو‬ َّْ ‫ِإ‬
)3(ْْ‫ع ِظيم‬ َ
(49:3) The ones who lower their voices in the presence of the Messenger
of Allah are those whose hearts Allah has tested for God-fearing.5 For
them is forgiveness and great reward.

5. That is, only those people give due respect to the Messenger (peace be
upon him) of Allah, who have passed successfully through the tests and
trials set by Allah and proved by their steadfastness that their hearts
indeed possess taqwa (piety). From this, it follows automatically that the
heart which is devoid of respect for the Prophet (peace be upon him) is,
in fact, devoid of taqwa, and a person’s raising his voice louder than the
Prophet’s voice (peace be upon him) is not only an uncivilized act
outwardly but also a sign of the absence of taqwa in his heart.

ْ َ ْْ‫تْأَكث َ ُر ُهم‬
4َْ‫ّلْيَع ِقلُون‬ ِْ ‫اءْال ُح ُج َرا‬ َْ ‫نْالَّذِينَْْيُنَادُون‬
ِْ ‫َكْ ِمنْْ َو َر‬ َّْ ِ‫إ‬

(49:4) Surely most of those who call out to you, (O Prophet), from
behind the apartments, most of them have no sense.

)5(ْْ‫غفُورْْ َر ِحيم‬ َّْ ‫جْإِلَي ِهمْْلَ َكانَْْخَي ًراْلَ ُهمْْ َو‬

َ ُْ‫ّللا‬ َ ْْ‫َولَوْْأَنَّ ُهم‬
َْ ‫صبَ ُرواْ َحتَّىْتَخ ُر‬

(49:5) If they were patient until you went out to them, that would have
been better for them.6 Allah is Most Forgiving, Most Merciful.7

6. The people who in the blessed time of the Prophet (peace be upon
him) had received training in Islamic etiquette and manners had full
regard for the Prophet (peace be upon him). They fully realized how
busy he remained in performing the mission entrusted to him by Allah.
They also understood well that during those tiresome activities he must
necessarily have some time for rest, time for his important occupations
and also time for attending to his domestic affairs. Therefore, they would
come to visit him only at the time when he was available outside his
house, and if ever they did not find him outside his living quarters
among his companions, they would sit and await his emergence and
would avoid giving him the trouble of coming out of his house unless
there was a special need for it.
 ْْ‫علَىْ َماْفَعَلتُم‬ ِ ُ ‫يَاْأَيُّ َهاْالَّذِينَْْآ َمنُواْإِنْْ َجا َء ُكمْْفَا ِسقْْ ِب َنبَإْْفَت َ َبيَّنُواْأَنْْت‬
َ ْ‫صيبُواْقَو ًماْ ِب َج َهالَةْْفَتُصبِ ُحوا‬
)6(َْْ‫نَاد ِِمين‬

(49:6) Believers, when a disobedient person brings to you a piece of

news, carefully ascertain its truth, lest you harm people in ignorance and
thereafter repent at what you did.8

8. Most of the commentators have expressed the view that this verse was
sent down concerning Walid bin Uqbah bin Abi Muait. Its background is
this: When the tribe of the Bani al-Mustaliq embraced Islam, the Prophet
(peace be upon him) sent Walid bin Uqbah to collect the Zakat from
them. When he arrived in their territory, he became fearful due to some
reason and without visiting the people of the tribe returned to Al-
Madinah and complained to the Prophet (peace be upon him) that they
had refused to pay the Zakat and had even wanted to kill him. On
hearing this, the Prophet (peace be upon him) became very angry and he
made up his mind to dispatch a contingent to punish those people.
According to some traditions he had dispatched the contingent, and
according to others, he was about to dispatch it. In any case, all agree
that in the meantime the chief of the Bani al-Mustaliq, Harith bin Dirar,
father of Juwairiyah, wife of the Prophet (peace be upon him), arrived as
the head of a deputation, and submitted: By God, we did not at all see
Walid; therefore, there could be no question of refusing to pay the Zakat
and wanting to kill him. We are steadfast to the faith and have no
intention to withhold the Zakat. At this, this verse was sent down.

On this critical occasion when on account of believing in a baseless

report a grave blunder was about to be committed, Allah gave the
Muslims this guiding principle to be followed on receipt of news:
Whenever you receive important news bearing upon a vital matter, you
should not accept it immediately but should first examine it.

ِ ْ‫َّبْإِلَي ُك ُْم‬
َْْ‫اْلي َمان‬ ََّْ ْ‫ن‬
َْ ‫ّللاْ َحب‬ َّْ ‫ّللاِْلَوْْي ُِطيعُ ُكمْْفِيْ َك ِثيرْْ ِمنَْْاِلَم ِْرْلَعَ ِنتُّمْْ َولَ ِك‬َّْ ْ‫ل‬ َْ ‫سو‬ ُ ‫نْفِي ُكمْْ َر‬ َّْ َ ‫َواعلَ ُمواْأ‬
ْ)7(َْْ‫شد ُون‬ ِْ ‫الرا‬َّ ْ‫كْ ُه ُْم‬ َْ ِ‫سوقَْْ َوال ِعص َيانَْْأُولَئ‬ ُ ُ‫َوزَ يَّنَ ْهُْفِيْقُلُو ِب ُكمْْ َو َك َّر ْهَْ ِإ َلي ُك ُْمْال ُكف َْرْ َوالف‬
(49:7) Know that Allah's Messenger is among you. If he were to follow
you in many an affair, you yourselves would suffer.9 But Allah has
endeared faith to you and has beautified it in your hearts, and has made
hateful to you, unbelief and evil-doing and disobedience. Those are the
ones who are rightly guided.

9. This is evident from the context as well as understood by several

commentators from this verse that the Prophet (peace be upon him) was
hesitant to take any military action against the Bani al-Mustaliq on the
report given by Walid bin Uqbah, but some of the people insisted that
they should be attacked immediately. At this those people were warned
that they should not forget that the Prophet (peace be upon him) was
present among them, who understood them (Bani al-Mustaliq) better
than they did.

ْ)8(ْْ‫ع ِليمْْ َح ِكيم‬ َّْ ‫ّللاِْ َو ِنع َم ْةًْ َو‬

َ ُْ‫ّللا‬ ْ ً ‫فَض‬
َّْ َْْ‫َلْ ِمن‬

(49:8) by Allah's favour and bounty.10 Allah is All-Knowing, All-Wise.

That is, Allah does not bestow His bounty and favor blindly, but He
grants this great blessing on the basis of wisdom and His knowledge that
he is worthy of it.

ْ‫علَىْاِلُخ َرىْفَقَاتِلُواْالَّتِي‬ َ ْ‫انْ ِمنَْْال ُمؤ ِمنِينَْْاقتَتَلُواْفَأَص ِل ُحواْبَينَ ُه َماْفَإِنْْبَغَتْْإِحدَا ُه َما‬ َ ْْ‫َوإِن‬
ِْ َ ‫طائِ َفت‬
َْْ‫ِطين‬
ِ ‫ّللاَْي ُِحبُّْْال ُمقس‬ َّْ ‫طواْ ِإ‬
َّْ ْ‫ن‬ ُ ‫لْ َوأَق ِس‬
ِْ ‫ّللاِْفَإِنْْفَا َءتْْفَأَص ِل ُحواْ َبي َن ُه َماْ ِبال َعد‬
َّْ ْ‫تَب ِغيْ َحتَّىْت َ ِفي َْءْ ِإلَىْأَم ِْر‬
)9(

(49:9) If two parties of the believers happen to fight,12 make peace

between them.13 But then, if one of them transgresses against the other,
fight the one that transgresses14 until it reverts to Allah's command. And
if it does revert, make peace between them with justice, and be equitable
for Allah loves the equitable.
12. From above verse, it is clear that mutual fighting is not the character
of the Muslims, nor should it be. It is not expected that being the
believers they would fight mutually. However, if such a thing ever
happens, the procedure that follows should be adopted.

13. Allah does not like that the other Muslims should just sit and watch
the clash when two groups of their own community are fighting. But
whenever such a sad situation arises all the believers should become
concerned and should try to bring peace and reconciliation between the
parties.

14. That is, The Muslims also should not allow the aggressor to continue
his aggression and leave the victim alone. But their duty is that they
should find out who is right and who the aggressor is. Then they should
support who is right and fight the aggressor.

)10(َْْ‫ّللاْلَ َعلَّ ُكمْْتُر َح ُمون‬

ََّْ ْ‫ِإنَّ َماْال ُمؤ ِمنُونَْْ ِإخ َوةْْفَأَص ِل ُحواْ َبينَْْأَخ ََوي ُكمْْ َواتَّقُوا‬

(49:10) Surely the believers are but brothers, so make reconciliation

between your brothers,18 and fear Allah that you may receive mercy.

18. This verse establishes a universal brotherhood of all the Muslims of

the world. The importance of this command, and its demands, has been
explained by the Prophet (peace be upon him) in many of his traditions
from which one can understand its full significance and spirit.

Jarir bin Abdullah says: The Prophet (peace be upon him) took a pledge
from me on three things: That I will establish the Prayer, that I will
continue to pay the zakat, and that I will remain a well-wisher of every
Muslim. (Bukhari: Kitab-al-Iman). According to Abdullah bin Masud,
the Prophet (peace be upon him) said: To abuse a Muslim is sinful and
to fight him a disbelief.

Abu Hurairah relates that the Prophet (peace be upon him) said: The life,
property and honor of every Muslim is forbidden to every other Muslim.
(Muslim: Kitab-al-Birr was Silah; Tirmidhi: Abwab-al-Birr was-Silah).
 Abu Saeed Khudri and Abu Hurairah say that the Prophet (peace be
upon him) said: A Muslim is a brother to the other Muslim: he does not
treat him unjustly, he does not leave him alone and he does not dishonor
him. There is no greater evil than that one should hold a Muslim in
contempt. (Musnad Ahmad).

In another Hadith he is reported to have said: The believers are with one
another like the bricks of a wall so that each is strengthened by the other.
(Bukhari: Kitab al- Adab; Tirmidhi; Abwab al-Birr was-Silah).

ْْ‫سىْأَن‬ َ ‫ع‬ َ ْْ‫ساء‬ َ ِ‫ساءْْ ِمنْْن‬ ْ َ ‫سىْأَنْْ َي ُكونُواْخَي ًراْ ِمن ُهمْْ َو‬
َ ِ‫ّلْن‬ َ ‫ع‬َ ْْ‫ّلْيَسخَرْْقَومْْ ِمنْْ َقوم‬ ْ َ ْ‫يَاْأَيُّ َهاْالَّذِينَْْآ َمنُوا‬
ْْ‫انْ َو َمنْْلَم‬
ِْ ‫اْلي َم‬ ُْ ‫س‬
ِ َْ‫وقْ َبع ْد‬ ُ ُ‫سْ ِاّلس ُْمْالف‬ ِْ ‫ّلْتَنَابَ ُزواْبِاِلَلقَا‬
َْ ‫بْبِئ‬ َ ُ‫ّلْتَل ِم ُزواْأَنف‬
ْ َ ‫س ُكمْْ َو‬ ْ َ ‫نْ َو‬
َّْ ‫نْخَي ًراْ ِمن ُه‬ َّْ ‫يَ ُك‬
َّ ْ‫كْ ُه ُْم‬
َْ‫الظا ِل ُمون‬ َْ ِ‫َيتُبْْفَأُولَئ‬
(11)
19
(49:11) Believers, let not a group of men ridicule at another group, it
may well be that the latter (at whom they ridicule) are better than they;
nor let a group of women ridicule at another group, it may well be that
the latter are better than they. And do not defame one another, nor call
one another by nicknames. It is such a bad name to be called disobedient
after belief. Those who do not repent are indeed the wrong-doers.

19. In the preceding two verses after giving necessary instructions about
the Muslim people’s mutual fighting, the believers were made to realize
that by virtue of the most sacred relationship of the faith they were
brothers to one another, and they should fear God and try to keep their
mutual relations right. Now, they are being instructed to avoid and shun
those major evils which generally spoil the mutual relationships of the
people in a society.

ْْ‫ض ُكم‬ ْ َ ‫سواْ َو‬

ُ ‫ّلْ َيغتَبْْ َبع‬ َّ ‫ّلْت َ َج‬
ُ ‫س‬ ْ َ ‫نْ ِإثمْْ َو‬ َّ ْ‫ض‬
ِْ ‫الظ‬ َْ ‫نْ َبع‬ َّْ ‫نْ ِإ‬ َّ َْْ‫يراْ ِمن‬
ِْ ‫الظ‬ ً ‫َياْأَيُّ َهاْالَّذِينَْْآ َمنُواْاجتَ ِنبُواْ َك ِث‬
ْ)12(ْْ‫ّللاْتَ َّوابْْ َر ِحيم‬
ََّْ ْ‫ن‬ ََّْ ْ‫لْ َلح َْمْأ َ ِخي ِْهْ َميتًاْفَ َك ِرهت ُ ُمو ْهُْ َواتَّقُوا‬
َّْ ِ‫ّللاْإ‬ َْ ‫ضاْأَي ُِحبُّْْأ َ َحدُ ُكمْْأَنْْيَأ ُك‬
ً ‫بَع‬
(49:12) Believers, avoid much suspicion, indeed some suspicions are
sins.24 Do not spy,25 nor backbite one another.26 Would any of you like
to eat the flesh of his dead brother?27 You would surely hate it. Fear
Allah. Surely Allah is the One Who forgives and accepts repentance,
Most Merciful.

24. The kind of assumption or speculation is a sin when one is

suspicious in respect of a person without any ground.

25. “Do not spy”: Do not secretly search for the secrets of the people: or
their defects or weaknesses: do not pry into their conditions and affairs.
Whether this is done because of suspicion, or bad intention, it is
forbidden by the Shariah in every case. This also includes reading other
people’s private letters, listening secretly to private conversation,
peeping into the neighbor's house, and trying to get information in
different ways about the domestic life or private affairs of others. This is
grave immorality which causes serious mischief in society. That is why
the Prophet (peace be upon him) once said in an address about those
who pry into other people’s affairs:

O people, who have professed belief verbally, but faith has not yet
entered your hearts: Do not pry into the affairs of the Muslims, for he
who will pry into the affairs of the Muslims, Allah will pry into his
affairs, and he whom Allah follows inquisitively, is disgraced by Him in
his own house. (Abu Daud).

26. Ghibat (back-biting) has been defined as: It is saying on the back of
a person something which would hurt him if he came to know of it. This
definition has been reported from the Prophet (peace be upon him)
himself. According to a tradition which Muslim and others have related
on the authority of Abu Hurairah, the Prophet (peace be upon him)
defined ghibat as follows:

It is talking of your brother in a way irksome to him. It was asked: What,

if the defect being talked of is present in my brother? The Prophet (peace
be upon him) replied: If it is present in him, it would be ghibat; if it is
not there, it would be slandering him.
27. In this sentence, Allah by comparing backbiting to eating the dead
brother’s flesh, has given the idea of its being an abomination. Eating
the dead flesh is by itself abhorrent; and when the flesh is not of an
animal, but of a man, and that too of one’s own dead brother,
abomination would be added to abomination.

َّْ َْ‫نْأَك َر َم ُكمْْ ِعن ْد‬

ِْ‫ّللا‬ َّْ ‫ارفُواْ ِإ‬ ُ ْْ‫اسِْْإنَّاْ َخلَقنَا ُكمْْ ِمنْْذَ َكرْْ َوأُنثَىْ َو َجعَلنَا ُكم‬
َْ ‫شعُوبًاْ َوقَبَا ِئ‬
َ َ‫لْ ِلتَع‬ ُْ َّ‫يَاْأَيُّ َهاْالن‬
)13(ْْ‫ع ِليمْْ َخ ِبير‬ َ َْ‫ّللا‬ َّْ ‫أَتقَا ُكمْْ ِإ‬
َّْ ْ‫ن‬

(49:13) Human beings, We created you all from a male and a female,
and made you into nations and tribes so that you may know one another.
Verily the noblest of you in the sight of Allah is the most God-fearing of
you.28 Surely Allah is All-Knowing, All-Aware.

28.These teachings of Islam has practically established a universal

brotherhood of the believers, which does not allow any distinction on
account of color, race, language, country and nationality which is free
from every concept of high and low, clean and unclean, mean and
respectable, which treats all human beings with equal rights, whether
they belong to any race and nation, any land or region. Even the
opponents of Islam have to admit that no precedent is found in any
religion with which the principle of human equality and unity has been
given practical shape as taught in the Muslim society.

Islam is the only religion which has combined different races and
communities scattered in all corners of the earth into one ummah.

ْ‫انْ ِفيْقُلُو ِب ُكمْْ َو ِإنْْت ُ ِطيعُوا‬

ُْ ‫اْلي َم‬
ِ ْ‫ل‬ ِْ ‫ابْآ َمنَّاْقُلْْ َلمْْتُؤ ِمنُواْ َولَ ِكنْْقُولُواْأَسلَمنَاْ َولَ َّماْيَد ُخ‬ ُْ ‫تْاِلَع َر‬ ِْ َ‫قَال‬
)14(ْْ‫غفُورْْ َر ِحيم‬ َّْ ِ‫ّلْيَ ِلت ُكمْْ ِمنْْأَع َما ِل ُكمْْشَيئًاْإ‬
ََّْ ْ‫ن‬
َ ْ‫ّللا‬ ْ َ ُْ‫سولَ ْه‬ َّْ
ُ ‫ّللاَْ َو َر‬
(49:14) The Bedouins say: “We believe.”(O Prophet),30 say: “You have
not believed; but say: 'We have submitted'”;31 for belief has not yet
entered your hearts. If you obey Allah and His Messenger, He will not
decrease (your rewards) from your deeds. Surely Allah is Most
Forgiving, Most Merciful.

30. This does not imply all Arabs but only a few particular groups of the
Bedouins who had become Muslims, seeing the increasing power of
Islam, thinking that they would not only remain safe from any attack by
the Muslims but would also gain materially from the Islamic conquests.
These people had not embraced Islam sincerely but had professed faith
only verbally in order to be counted among the Muslims, and their inner
state became exposed whenever they would come before the Prophet
(peace be upon him) with different sorts of demands as if they had done
him a great favor by accepting Islam. Traditions mention such several
tribal groups, e.g. Muzainah, Juhainah, Aslam, Ashja, Ghifar, etc. About
the Bani Asad bin Khuzaimah in particular, Ibn Abbas and Saeed bin
Jubair have stated that once during a drought they came to Madinah and
making a demand for financial help, they said to the Prophet (peace be
upon him) again and again: We became Muslims without any conflict,
we did not fight against you as have such and such other tribes fought.
By this they clearly meant to point out that their refraining from fighting
against the Messenger (peace be upon him) of Allah and their accepting
Islam was a favor for which they must be rewarded by the Messenger
(peace be upon him) and the Muslims. It was this same attitude and
conduct of the Bedouin group living around Al- Madinah, which has
been commented upon in these verses.

Further, this ayat highlights that we are obligated to follow Allah and
His Messenger (peace be upon him) in every matter of life and if we do
it, Allah will reward us as promised in Quran and Sunnah and will not
throw away (waste) any of our deeds.

َّْ ْ‫ل‬
ِْ‫ّللا‬ َ ْ‫سو ِل ِْهْث ُ َّْمْلَمْْيَرتَابُواْ َو َجا َهد ُواْبِأَم َوا ِل ِهمْْ َوأَنفُ ِس ِهمْْفِي‬
ِْ ‫سبِي‬ َّْ ِ‫ِإنَّ َماْال ُمؤ ِمنُونَْْالَّذِينَْْآ َمنُواْب‬
ُ ‫اّللِْ َو َر‬
)15(َْْ‫صا ِدقُون‬ َْ ‫أُولَ ِئ‬
َّ ‫كْ ُه ُْمْال‬

(49:15) Indeed the believers are those who have believed in Allah and
His Messenger and then they did not have any doubt and tried hard in
the Way of Allah with their possessions and their lives. These are the
truthful ones.

16ْْ‫ع ِليم‬ ِْ ‫ّللاُْ ِب ُك‬

َ ْْ‫لْشَيء‬ ْ ِ ‫تْ َو َماْفِيْاِلَر‬
َّْ ‫ضْ َو‬ َّ ‫ّللاُْيَعلَ ُْمْ َماْفِيْال‬
ِْ ‫س َم َاوا‬ ََّْ َْْ‫قُلْْأَت ُ َع ِل ُمون‬
َّْ ‫ّللاْ ِبدِي ِن ُكمْْ َو‬

(49:16) Say, (O Prophet), (to these pretenders to faith): “Will you inform
Allah of your faith? Allah knows all that is in the heavens and the earth.
Allah has full knowledge of everything.”

ْْ‫انْإِنْْ ُكنتُم‬ ِ ‫علَي ُكمْْأَنْْ َهدَا ُكمْْ ِل‬

ِْ ‫ْلي َم‬ ُّْ ‫ّللاُْ َي ُم‬
َ ْ‫ن‬ َّْ ْ‫ل‬ َّْ َ‫عل‬
ِْ َ‫يْإِس ََل َم ُكمْْب‬ ْ َ ْْ‫كْأَنْْأَسلَ ُمواْقُل‬
َ ْ‫ّلْتَ ُمنُّوا‬ َْ ‫علَي‬
َ َْْ‫يَ ُمنُّون‬
)17(َْْ‫صا ِدقِين‬ َ

(49:17) They consider as a favour to you that they accepted Islam. Say:
“Do not consider your (accepting) Islam as a favour to me; rather, Allah
has bestowed a favour on you by guiding you to faith, if you are truthful
(in your claim to be believers).
18َْْ‫صيرْْبِ َماْتَع َملُون‬
ِ َ‫ّللاُْب‬ ْ ِ ‫تْ َواِلَر‬
َّْ ‫ضْ َو‬ ِْ ‫س َم َاوا‬
َّ ‫بْال‬ َْ ْ‫ّللاَْيَعلَ ُْم‬
َْ ‫غي‬ َّْ ِ‫إ‬
َّْ ْ‫ن‬

(49:18) Surely Allah knows the unseen (hidden) of the heavens and the
earth. Allah sees all that you do.