345 Page Notes

23  Al-Muminun (continued)

Page 345 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 345 - Related Hadiths and Sunnah

Page 345 of the standard Uthmani codex continues Surah Al-Muminun (Chapter 23), spanning verses 43 through 59.

This page covers three distinct thematic areas: the historical sending of Prophet Musa (Moses) and Harun (Aaron) to Pharaoh (Verses 45–49), the miraculous elevation of Maryam (Mary) and her son 'Isa (Jesus) (Verse 50), and a universal command to all Messengers regarding pure dietary habits, followed by a warning to fractured religious groups (Verses 51–59). The Sunnah provides deeper historical, dietary, and theological context for these verses.

1. Hadiths Related to Verses 45–48: Arrogance Against the Messengers

These verses summarize the confrontation with the Egyptian leadership:

"Then We sent Moses and his brother Aaron with Our signs and a clear authority to Pharaoh and his establishment, but they behaved arrogantly and were a haughty people. They said, 'Should we believe in two humans like ourselves while their people are to us servants?'" (Quran 23:45-47).

The Prophetic Definition of Arrogance (Kibr)

Pharaoh's elite rejected Musa and Harun simply because they viewed the Children of Israel as social and political inferiors ("while their people are to us servants"). The Prophet ﷺ strictly defined this specific psychological flaw in the Hadith literature, identifying it as the ultimate barrier to salvation.

• The Narration: Abdullah ibn Mas'ud narrated that the Prophet ﷺ said: "He who has in his heart the weight of a mustard seed of arrogance; will not enter Paradise."

• The Clarification: A man asked, "O Messenger of Allah, a person likes his clothes to look nice and his shoes to look fine." The Prophet ﷺ replied: "Indeed, Allah is beautiful and He loves beauty. Arrogance is rejecting the truth and looking down upon people." Pharaoh's court exhibited both halves of this definition perfectly—they rejected the clear divine signs and dismissed the messengers based entirely on ethnic and social elitism.

Source Citations:

• Sahih Muslim: Book 1, Hadith 164 (Book of Faith / Iman).

• Jami` at-Tirmidhi: Hadith 1998.

2. Hadiths Related to Verse 50: The High, Secure Sanctuary of 'Isa and Maryam

Verse 50 highlights the protection granted to Jesus and his mother:

"And We made the son of Mary and his mother a sign and sheltered them within a high ground (Rabwah) having security and flowing springs." (Quran 23:50).

The Geographic Identity of the Rabwah

The exact geographical location of this Rabwah (fertile high ground/plateau) has been discussed extensively among the Companions.

• The Commentary of the Companions: While some later commentators suggested Egypt or Damascus, the premier classical narration from the companion Abu Hurayrah specifies that the Prophet ﷺ and his contemporaries understood this location to be Ramlah in Palestine (specifically Jerusalem and its immediate elevated surroundings).

• The Sunnah continually links 'Isa ibn Maryam to the sacred geography of Palestine, noting that it was both his cradle of protection during childhood and the physical location he will return to in the end times (descending near the white minaret east of Damascus and pursuing the False Messiah to the gate of Lud in Palestine).

Source Citations:

• Recorded by Ibn Abi Hatim and Ibn Jarir At-Tabari in their respective books of Tafsir under the commentary for Verse 50, tracing back to authentic statements of the early generations.

• On Jesus' Return Geography: Sahih Muslim, Book 54, Hadith 110.

3. Hadiths Related to Verse 51: The Purity of Prophetic Livelihoods

Verse 51 addresses all of history's messengers with a dual mandate:

"O messengers, eat from the good foods (Tayyibat) and act righteously. Indeed, I am Knowing of what you do." (Quran 23:51).

The Direct Tie Between Halal Earnings and Answered Prayers

The Prophet ﷺ used this exact verse to establish a monumental law regarding human spirituality, proving that the acceptance of a person's prayers is physically tied to the financial integrity of their kitchen.

• The Narration: Abu Hurayrah reported that the Messenger of Allah ﷺ said: "O people, Allah is Pure and He accepts nothing but what is pure. And indeed, Allah has commanded the believers with the exact same thing he commanded the Messengers."

• The Citations: He then recited this verse on page 345: "O messengers, eat from the good foods and act righteously." Then he recited from Surah Al-Baqarah: "O you who have believed, eat from the good things which We have provided for you."

• The Warning: The Prophet ﷺ then described a person who travels on a long, arduous journey; disheveled and dusty, lifting his hands to the sky crying, "O my Lord! O my Lord!"—but his food is unlawful (Haram), his drink is unlawful, his clothing is unlawful, and he has been nourished by unlawful earnings. The Prophet ﷺ concluded: "So how can his supplication possibly be answered?"

Source Citation:

• Sahih Muslim: Book 12, Hadith 83 (Book of Zakat / Charity).

• Jami` at-Tirmidhi: Hadith 2989.

4. Hadiths Related to Verses 52–53: The Fragmenting of the One Ummah

The page concludes by contrasting the unified message of the prophets with the fractured reality of later generations:

"And indeed, this community of yours is one community, and I am your Lord, so fear Me. But the people divided their affair among them into sects - each faction rejoicing in what it has." (Quran 23:52-53).

The Prophetic Splitting Hadith (Iftiraq)

The Sunnah extensively predicts and warns against this exact behavior of religious fracturing ("each faction rejoicing in what it has").

• The Prophetic Prediction: In a highly cited narration, the Prophet ﷺ stated: "The Jews split into seventy-one sects, and the Christians split into seventy-two sects. And my Ummah will split into seventy-three sects; all of them will be in the Fire except one."

• The Safe Faction: The companions asked anxiously, "Who are they, O Messenger of Allah?" He replied: "They are those who follow exactly what I and my companions are upon today." The Sunnah treats this verse as a direct command to avoid religious innovation and factionalism, remaining anchored instead to the baseline community consensus (The Jama'ah).

Source Citations:

• Sunan Abi Dawud: Book 41, Hadith 4596 (Book of the Sunnah).

• Jami` at-Tirmidhi: Hadith 2640. Graded Sahih.