This is the seventh post in our series of posts on Traits of Believers who attain true success. The verse shared for this post is the seventh verse of Sur to Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers), which in fact is interlinked with subject being discussed in the fifth and sixth verse. The earlier two posts dwell on protecting one's chastity to attain success. However, intimate desires need not be curbed when it comes to one's own legitimate wife, and slave girls. Although, at the time of revelation of this surah, slavery was allowed, but by and by slavery was abolished altogether. Thus, the satisfaction of one's sexual desires stands restricted between legal spouses only from then on.
Having dealt with the subject of allowable intimate relations, the seventh verse forbids believers from sex outside the matrimonial bond. And it is said in very clear words that those whose desires exceed the prescribed limits are nothing but transgressors and will have to be answerable for their deeds. Thus, anyone who tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour.
Note: This post has been recreated as the original post was accidentally erased.
Let us now read the seventh verse and its explanation by prominent Muslim scholars of all times:
فَمَنِ ابۡتَغٰى وَرَآءَ ذٰ لِكَ فَاُولٰٓـئِكَ هُمُ الۡعٰدُوۡنَ ۚ
(23:7) As for those who seek beyond that, they are transgressors"
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.
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: (a) wives, (b) women who are legally in ode'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. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. Some modern commentators, who dispute the permissibility of having sexual relations with the slave-girl, argue from An-Nisa' (IV): 25 to prove that one can have sexual relations with a slave-girl only after entering wedlock with her, because that verse enjoins that if a person cannot afford to marry a free Muslim woman, he may marry a Muslim slave-girl. But these commentators have a strange characteristic: they accept a part of a verse if it suits them, but conveniently ignore another part of the same verse if it goes against their wish and whim. The law about marrying slave-girls as enunciated in IV :25 reads: ".... you may marry them with the permission of their guardians and give them their fair dowries." Obviously, the person under reference here is not the master of the slave girl himself but the person who cannot afford to marry a free Muslim woman, and therefore, wants to marry a slave-girl, who is in the possession of another person. For if the question had been about marrying one's own slave-girl, who would then be the "guardian" whose permission would have to be sought? Then, the interpretation they give of this verse contradicts other verses dealing with the same subject in the Qur'an. A sincere person who wants to understand the Qur'anic law in this regard should study An-Nisa' (IV); 3, 25; AI-Ahzab (XXXIII): S0, 52, and Al-Ma`arij (LXX): 30 together with this verse of Al-Mu'minun. (For further explanation, see E.N. 44 of An-Nisa).
(2) The law prescribed in the parenthesis is only applicable to men as is clear from the Text. A woman in the time of Hadrat `Umar did not understand this fine point of the language and indulged in sexual gratification with her slave. When her case was brought before the consultative body of the Companions, they gave the unanimous decision: "She misinterpreted the Book of Allah" Nobody should entertain the doubt that if this exception is meant for the men only, how could then the husbands become lawful for the wives? This doubt is unjustified because when the husbands are exempted from the command of guarding their private parts in regard to their wives, the wives automatically stand exempted from the command with regard to their husbands, and there is no need to grant them exemption separately. Thus, the command of exemption remains applicable and effective only in respect of the man and the woman legally in his possession, and the slave becomes unlawful for the woman possessing him. The wisdom of why the slave has been forbidden to 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 those who go beyond this (in lust for sexual desire), shall be transgressors" has made satisfaction of sex desire in other ways unlawful, whether it be through fornication, homosexuality, sex gratification with animals, or some other means. The jurists differ only with regard to masturbation. Imam Ahmad bin Hanbal regards it as lawful, but Imams Malik and Shafi`i regard it as absolutely unlawful: and though the Hanafites 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.
(4) Some commentators have proved the prohibition of Mut ah (temporary marriage) from this verse. They argue that the "woman with whom one has entered into wedlock temporarily, can neither be regarded as a Wife nor a slave-girl. A slave-girl obviously she is not, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She neither inherits the man nor the man her; she is neither governed by the law pertaining to `Iddah (waiting period after divorce or death of husband), divorce, subsistence, nor by that pertaining to the vow by man that he will not have conjugal relations with her, false accusation, etc. She is also excluded from the prescribed limit of four wives. Thus, when she is neither a "wife" nor a "slave-girl" in any sense, she will naturally be included among those "beyond this", whose seeker has been declared a "transgressor" by the Qur'an.
This is a strong argument but due to a weakness in it, -it is difficult to say that this verse is decisive with regard to the prohibition of Mut`ah. The fact is that the Holy Prophet enjoined the final and absolute prohibition of Mut ah in the year of the conquest of Makkah, but before it Mut ah was allowed according to several authentic traditions. If Mut 'ah had been prohibited in this verse, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Holy Prophet kept the prohibition in abeyance till the conquest of Makkah? The correct position therefore is that prohibition of Mut ah is not based on any express law of the Qur'an but is based on the Sunnah of the Holy Prophet. Had it not been prohibited by the Sunnah; it would have been difficult to declare it as prohibited only on the authority of this verse.
It would be worthwhile clarifying two other points in connection with Mut'ah: (a) lts prohibition is based on the Sunnah of the Holy Prophet and therefore it is wrong to say that it was prohibited by Hadrat 'Umar. As a matter of fact, Hadrat `Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Holy Prophet had forbidden Mut 'ah only during the latter part of his worldly life.
(b) The Shiite view that Mut ah is absolutely lawful and permissible has no sanction and support in the Qur'an or Sunnah. 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 case 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. Hadrat `Abdullah bin 'Abbas, who is generally cited as a prominent supporter of the view of permissibility, has himself explained his position thus: "It is just like a carrion which is lawful for a person only in extreme necessity." Even Hadrat Ibn 'Abbas had to revise his opinion when he saw that people were abusing permissibility and had started practicing Mut ah freely regardless of genuine need and necessity. Again, even if the question, whether Hadrat Ibn '. Abbas and the few likeminded jurists had revised their opinion or not, is ignored, the fact is that the supporters of Mut'ah allow it only in case of extreme necessity. Holding Mut ah as absolutely permissible, practicing it without any real necessity, or resorting 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 (Allah's peace be upon him) and imputed to the learned jurists of his family. I think that among the Shiite Muslims themselves no respectable person would like that somebody should ask for the hand of his daughter or sister not in marriage but for the purpose of Mutah. For if Mutah is held as absolutely permissible, it would imply that there should exist in society a low class of women, like the prostitutes, who should be available for the purpose as and when required, or if not that, Mutah be restricted to the daughters and sisters of the poor stratum of society and the well-to-do be given the freedom and right to exploit them as and when they like. Can such injustice and discrimination be expected of the Divine Law? And will Allah and His Messenger permit an act which every respectable woman would regard not only disgraceful for herself but shameful, too?
Tafsir Qur'an Wiki:
The limit is that of wives and women rightly possessed. There can be no other legitimate way. Whoever tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour. There can be no lawful relationship except through marriage or the results of war undertaken for the sake of Islam. When transgression beyond these well-defined limits takes place, the individual concerned becomes corrupt, like a sheep grazing out of bounds, and the family is undermined because of the lack of security felt by its members. Indeed, the whole community feels endangered because its wolves have been set loose. Islam is keen to avoid all that.
So, my brothers and sisters in Islam, this verse is very important for all those who transgress the bounds of legitimate sex and go beyond the bonds of legal wedlock by indulging in homosexuality (both gay and lesbian), sex with animals and anal sex. Although, many a country has legalized the homosexuality and marriage within same sex, this does not nullify the Divine Lawas, which are well spelt out on all Divine scriptures. If we think that personal freedom can go beyond the Divine Laws, then we should also be prepared to face the consequences in the life of Hereafter. Already spread of sexually transmitted diseases, especially AIDS, due to unsafe sex and sex with multiple partners is showing the Divine wrath for the transgressors. DO we need any more warnings!!
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources:
- Tafsir Ibn Khatir
- Muhammad Asad Translation
- Yusuf Ali Translation
- Translation Javed Ahmad Ghamidi / Al Mawrid
- Qur'an Wiki
- Verse by Verse Qur'an Study Circle
- Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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