Surah Mu’minun Ayat 7 in Arabic Text
Here you can read various translations of verse 7
But whoever seeks beyond that, then those are the transgressors –
But those whose desires exceed those limits are transgressors;-
As for those who seek beyond that, they are transgressors”
But whoever seeks beyond that, then those are the transgressors;
But whoso craveth beyond that, such are transgressors –
Then whoever inequitably seeks beyond that, then those are the aggressors themselves
but anyone who seeks more than this is exceeding the limits––
جو اس کے سوا کچھ اور چاہیں وہی حد سے تجاوز کرجانے والے ہیں
Quran 23 Verse 7 Explanation
For those looking for commentary to help with the understanding of Surah Mu’minun ayat 7, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(23:7) As for those who seek beyond that, they are transgressors”
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.
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 one’s possession, i.e. slavegirls. Thus the verse clearly lays down the law that one is allowed to have sexual relations with his slave-girl as with his 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 (Surah An-Nisa, Ayat 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 the slave-girls as enunciated in (Surah An-Nisa, Ayat 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 of marrying his 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 Quran. A sincere person who wants to understand the Quranic law in this regard should study (Surah An-Nisa, Ayat 3), (Surah An-Nisa, Ayat 25); (Surah Al-Ahzab, Ayat 50), (Surah Al-Ahzab, Ayat 52), and (Surah Al-Maarij, Ayat 30) together with this verse of Al-Mominoon. For further explanation, see (Surah An-Nisa, ayat 24) note 44
(2) The law prescribed in the parenthesis is only applicable to men as is clear from the text. A woman in the time of 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 “Then whoever seeks beyond that, so it is they who are the 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 Shafai 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 mutah (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 slavegirl. She is obviously not a slave-girl, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She cannot inherit the wealth of the man. Likewise, the man cannot inherit her wealth. 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 as a “transgressor” by the Quran.
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 mutah. The fact is that the Prophet (peace be upon him) enjoined the final and absolute prohibition of mutah in the year of the conquest of Makkah, but before it mutah was allowed according to several authentic traditions. If mutah had been prohibited in this verse, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Prophet (peace be upon him) kept the prohibition in abeyance till the conquest of Makkah? The correct position therefore is that prohibition of mutah is not based on any express law of the Quran but is based on the Sunnah of the Prophet (peace be upon him). 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 worth-while to clarify two other points in connection with mutah:
(a) lts prohibition is based on the Sunnah of the Prophet (peace be upon him) and therefore it is wrong to say that it was prohibited by Umar. As a matter of fact, Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Prophet (peace be upon him) had forbidden mutah only during the latter part of his worldly life.
(b) The Shiite view that mutah is absolutely lawful and permissible has no sanction and support in the Quran 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 practised in normal circumstances. 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 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 had started practising mutah freely regardless of genuine need and necessity. Again, even if the question, whether Ibn Abbas and the few likeminded jurists had revised their opinion or not, is ignored, the fact is that the supporters of mutah allow it only in case of extreme necessity. Holding mutah as absolutely permissible, practising it without any real necessity, or resorting to it even when one has a legally wedded wife or wives is a kind of licence which is abhorred by good taste, much less it be attributed to the Shariah of Muhammad (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 an 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?
The tafsir of Surah Al-Muminun verse 7 by Ibn Kathir is unavailable here.
Please refer to Surah Muminun ayat 1 which provides the complete commentary from verse 1 through 11.
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