(5) And those who guardtheir chastity (6) Except from their wives or
(the captives and slaves) that the right hand possess, for then, they
are free from blame; (7) But whoever seeks beyond that, then those are
the transgressors; (8) And those who are faithfully true to their
Amanat andto their covenants; (9) And those who strictly guard their
(five compulsory congregational) Salawat(prayers) (at their fixed
stated hours). (10) These are indeed the inheritors. (11) Who shall
inherit the Firdaus (Paradise). They shall dwell therein forever.
I n Part 1 of 2, a careful contemplation of the opening exalted verses
ofSurah Al-Mu'minun was introduced. This article will complete the
insight on the signs of Iman in the oneself.
The believer who attains noble attributes and upright conduct has
truely found the road to Paradise. The guide to these noble attributes
can only come from the last revelation, the Holy Qur'an. When the
opening verses of Surah Al-Mu'minun were revealed, the Prophet
(s.a.w.) remarked: ".. the one who measures up to them, will most
surely go to paradise" [Ahmad Tirmithy, Nasa'i, Hakem].
And those who guard their chastity (i.e. private parts from illegal sexual acts)
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 theLaw forbids to expose before
others. This is the true purification of the household and the society
and the true prevention from corruption of lineage and genealogy.
Except from their wives or (the captives and slaves) that the right
hand possess, for then, they are free from blame;
This is a parenthesis which is meant to remove the common
misunderstanding that sexual desire is an evil thing in itself and
satisfying it even in lawful ways is not desirable, particularly
forthe righteous and godly people. The parenthesis has been added to
say that there is nothing wrong in satisfying the sexual desire in
lawful ways and that living unmarried lives, away from the world, like
monks and hermits is not the Islamic way of life. What is evil is that
one should transgress the prescribed limits for satisfying the sex
desire.
Marriage is strongly encouraged in Islam and is considered a sign that
reflects the Bounty of theCreator. "And among His Signs is this, that
He created for you wives from among yourselves, that you may find
repose in them, and He has put between you affection and mercy. Verily
in that are indeed signs for a people who reflect" [s30:v21]. The
wisdoms behind the institution of marriage are numerous and diverse;
Marriage establishes the best method for slaking one's innate sexual
drive and satisfying it in a lawful and rewarding way. Marriage
fashions the best format for having children, raising a family and
increasing one's progeny. The sense of responsibility in being married
and caring for children spurs one towards work and takingcare of
obligations. Marriage induces a certain order in life and promotes
cohesive relationships between distant families and sustain harmony in
the society.
But whoever seeks beyond that, then those are the transgressors;
Here are briefly a few injunctions which are based on this parenthetical clause:
(1) Two categories of women have been excluded from the general
command of guarding the private parts: wives and women who are legally
in one's possession, i.e. slave girls.Thus, the verse clearly lays
down the law that one is allowed to have sexual relations with one's
slave-girl as with one's wife, the basis being possession and
notmarriage.
It should be noted that Islam came at a time where slavery was an
international system and when the prisoners of war were taken as
bondsmen according to the national law. It is clear that Islam during
the battles with his enemy, could not have forbidden this system from
his side, so that Muslim captives could be taken as slaves while Islam
frees the captives of his enemy. So, Islam prevented all the sources
of slavery, except the source of the prisoners ofwar.
Hence, when captives in war fall as bondswomen, it was permissible for
Muslims to have sexual relations with those who they possessed. This
sexual relation is to satisfy the natural need of the captured women,
so that they do not involve in filthy sexual relations like what is
happening today with the prisoners of war all over the world under
theNew World Order, even though policies have forbidden them. This
anarchy is discouraged by Islam and so Islam encourages the freedom of
such slaves by many methods, for example, when the bondswoman begets,
then her son is a free man; if her master freed her voluntarily or as
an atonement to hitting her on the face; by an agreement which the
bondswoman can pay a sum of money as her ransom, etc. In any case,
slavery was a necessity of war at that time, and it was the system of
dealing in reply. However, it was not a result of the Islamic social
system. 1
(2) The law prescribed in the parenthesis is only applicable to men as
is clear from the Text and the bondsman is unlawful for the woman
possessing him. The wisdom why the slave has been forbidden for the
woman is that he canonly satisfy her sexual desire but cannot become
guardian and governor of herself and her household, which leaves a
serious flaw in the family life.
(3) The sentence "But whoever seeks beyond that (in lust for sexual
desire) , then those are the transgressors" has made satisfaction in
other ways unlawful, whether it be through fornication, homosexuality,
sex gratification with animals, or some other means. The jurists only
differ slightly with regard to masturbation. Imam Ahmad bin Hanbal
regards it as lawful if it aids in the absteinance from adultery, but
ImamsMalik and Shafi'i regard it as absolutely unlawful; and though
the Hanafies also regard it as unlawful, they give the opinion that if
a person indulges sometimes in masturbation under the fit of passion,
it is expected that he will be forgiven the error. Masturbation is
unhealthy and can lead to medical and psychological problems. The
jurists agree that anything that brings harm is unlawful especially if
it becomes a common habit.
(4) Although the absoluteprohibition of Mut'ah (temporary marriage)
was not until the year of the conquest of Makkah, some commentators
argue the prohibition of Mut'ah from this verse. The correct position
however, is that the prohibition of Mut'ah is based on the authentic
Sunnah of the Holy Prophet (s.a.w.) and the consensus opinion of the
jurists. Therefore it is wrong to say that it was prohibited by Umar
(r.a.a.). Umar (r.a.a.) only enforced it as a law of Islam and
publicised it among the people. This had not been done earlier because
the Holy Prophet (s.a.w.) had forbidden Mut'ah only during the latter
part of his worldly life.
The deviant Shi'ite view that Mut'ah is absolutely lawful and
permissible has no sanction and support in the Qur'an, Sunnah or sound
mind. The fact is that a few of the companions, their followers and
jurists whoregarded it permissible in the early days of Islam,did so
only in cases of extreme necessity and need. None of them held the
view that it was absolutely lawful like marriage and could be
practised in normal circumstances. 'Abdullah bin 'Abbas (r.a.a.) who
is generally cited as a prominent supporter of the view of
permissibilityhas himself explained his position, thus: "It is just
like carrion which is lawful for a person only in extreme necessity".
Even Ibn 'Abbas had to revise his opinion when he saw that people were
abusing permissibility and started practising Mut'ah freely regardless
of genuine need and necessity. Holding Mut'ahas absolutely
permissible,practising it without any real necessity or restoring to
it even whenone has a legally weddedwife or wives is a kind of license
which is abhorredby good taste, much less it be attributed to the
Shari'ah of Muhammad (s.a.w.) and imputed to the learned jurists of
his family. For if Mut'ah it would imply that there should exist in
society a low class of women, like the prostiwho shobe available for
the purpose as and when required, orif not that, Mut'ah be restricted
to the daughters and sisters to the poor stratum of society and the
well to dobe given the freedom to exploit them as and when they like.
Can such an injustice and discrimination be expected of the Divine
Law?
And those who are faithfully true to their Amanat (all the duties
which Allah has ordained, honesty, moral responsibility, and trust,
etc.) and to their covenants;
The believers fulfilled theterms of their trust whichare placed in
their charge. Amanat is a very comprehensive word andincludes all
those trusts which are placed in their charge by Allah, society or
individuals. Like wise"`ahd" includes all those covenants, pledges and
promises which are madebetween Allah and man, and between man and man.
According to a tradition reported by both Bukhari and Muslim,the
Prophet (s.a.w.) said:"Four characteristics are such that if a person
has all the four in him, he is beyond any doubt a hypocrite, and the
one who has one of these is ahypocrite to the extent till he gives it
up: when something is placed in his trust, he commits breach to the
trust, whenhe speaks he tells a lie, when he makes a promise he breaks
it, andwhen he has a quarrel with somebody he exceeds all limits (of
decency and morality).
And those who strictly guard their (five compulsory congregational)
Salawat (prayers) (at their fixed stated hours).
The believers strictly adhere to the prescribed times of the prayers.
Theyperform them with due regard for their pre-requisites,
conditionsand articles, with clean body and dress and necessary
ablutions. Theydo not recite mechanically but understand what they
recite and are conscious that they are supplicatingtheir Lord like
humble servants
These are indeed the inheritors.
Who shall inherit the Firdaus (Paradise). They shall dwell therein forever.
Firdaus or paradise is a vast garden adjoining the dwelling of a
person and enclosed by defence walls and containing all kinds of fruit
trees, especially vines. The inheritance of paradise by believers
should be their dwelling forever n
Footnotes:
1. A sincere person who wants tounderstand the Qur'anic Law in this
regard should study An-Nisa (4:3, 5), Al-Ahzab (33:50, 52) and
Al-Ma'arij (70:30) together with this verse in Al-Mu'minun. For
further explanation see
*. The Meaning of the Qur'an, E.N. 44 of An-Nisa
*. In the Shade of the Qur'an p169, 9th edition
References:
*. 1. The Meaning of the Qur'an, S.Abul A'la Al-Maududi
*. 2. In the Shade of the Qur'an, Sayyid Qutb - - ▓███▓
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