BBA (UGS) 2011

TRANSLATION OF AYATS:
(1)Successful indeed are the believers.(2) Those who offer their Salat (prayers) with all solemnity and full submissiveness.(3) And those who turn away from AlLaghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden) (4) And those who pay the Zakat (5)And those who guard their 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 and to 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.

EXPLANATION:
In the starting of the surah, a careful contemplation of the opening exalted verses of Surah Al-Mu'minun was introduced. This completes the insight on the signs of Iman in the one self. The believer who attains noble attributes and upright conduct has truly 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 the Law 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.
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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 for the 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 the Creator. "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 taking care of obligations. Marriage induces a certain order in life and promotes cohesive relationships between distant families and sustains 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 not marriage. 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 of war.
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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 the New 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. (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 can only 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 Imams Malik 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 absolute prohibition 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). Umar (r.a.a.) only enforced it as a law of Islam and publicized 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.

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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 who regarded 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 practiced in normal circumstances. 'Abdullah bin 'Abbas (r.a.a.) who is generally cited as a prominent supporter of the view of permissibility has 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'ah as absolutely permissible, practising it without any real necessity or restoring to it even when one has a legally wedded wife or wives is a kind of license which is abhorred by 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, or if not that, Mut'ah be restricted to the daughters and sisters to the poor stratum of society and the well to do be 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 the terms of their trust which are placed in their charge. Amanat is a very comprehensive word and includes all those trusts which are placed in their charge by Allah, society or individuals. Likewise "`ahd" includes all those covenants, pledges and promises which are made between 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 a hypocrite to the extent till he gives it up: when something is placed in his trust, he commits breach to the trust, when he speaks he tells a lie, when he makes a promise he breaks it, and when 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).

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The believers 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 recite mechanically but understand what they recite and are conscious that they are supplicating their 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 defense walls and containing all kinds of fruit trees, especially vines. The inheritance of paradise by believers should be their dwelling forever.

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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