The Believers (Al-Mu'minun): (1-11) Successful are the Believers

It is known that the Almighty has decreed success (Falah) for those who possess seven specific attributes. Before delving into the explanation of these attributes, two preliminary discussions are necessary.

Preliminary Discussion 1: The particle {Qad}

The particle {Qad} affirms what was absent, establishing the expected outcome and negating what it denies. Undoubtedly, the believers were expecting such good tidings—news confirming their steadfast success. Thus, they were addressed with what indicates the establishment of what they anticipated.

Preliminary Discussion 2: The Meaning of Success (Falah)

{Falah} means attaining the desired goal, or remaining in goodness. The verb {Aflaha} (to succeed) enters into the meaning of success, just as {Abshara} (to give good news) enters into the meaning of good tidings. It is also said that {Aflaha} means "He brought him to success." Based on this, there is a reading by Talhah ibn Musarrif (ms6494) as {Aflaha} (passive voice), and another reading from him as {Aflahu} (using the language of Akaluni al-Baraghith—a specific grammatical construction—or perhaps an emphatic reading).

The First Attribute: {Al-Mu'minun} (The Believers)

This has already been discussed in detail concerning faith (Iman) in Surah Al-Baqarah.

The Second Attribute: {Allatheena hum fi salatihim khashi'un} (Those who are humble in their prayers)

There is a difference of opinion regarding Khushu' (humility/reverence):

1. Some define it as an action of the heart, such as fear (Khawf) and awe (Rahbah).
2. Others define it as an action of the limbs, such as stillness and refraining from distraction.
3. A third group combines both, which is the preferable view.

The one who is humble (Khashi') in prayer must achieve the utmost submission and humility towards the Worshipped (Allah) through internal actions of the heart. This includes refraining from having one's thoughts wander to anything other than glorification. Regarding the limbs, one should be still, lowering the gaze, looking towards the place of prostration, and refraining from turning right or left.

However, the humility that is visible in a person is only that which relates to the limbs, as the actions of the heart are unseen. Al-Hasan and Ibn Sirin reported that the Muslims used to raise their eyes to the heavens during prayer, and the Messenger of Allah (PBUH) did the same. When this verse was revealed, he lowered his gaze, and his sight did not extend beyond his place of prostration.

Is this humility obligatory in prayer? We hold that it is obligatory, supported by several points:

1. The Quranic verses:
   • "Will they not then ponder over the Qur'an, or are there locks upon their hearts?" (Muhammad: 24). Contemplation is impossible without grasping the meaning.
   • "And recite the Qur'an in measured tones" (Tartil) (Al-Muzzammil: 4), meaning to pause at its wonders and meanings.
2. Divine Command: "Indeed, I am Allah" (Taha: 14). The apparent meaning of the command implies obligation. Negligence (Ghaflah) is the opposite of remembrance (Dhikr). How can one who is negligent throughout their entire prayer be considered one who establishes prayer for the sake of remembrance?
3. Divine Prohibition: "And be not among the heedless" (Al-A'raf: 205). The apparent meaning of the prohibition implies prohibition (Tahrim).
4. Reason for Prohibition of Intoxication: "Until you know what you are saying" (An-Nisa: 43). This explains the prohibition against praying while intoxicated, and this principle applies equally to the heedless person engrossed in worldly matters.
5. Hadith Evidence:
   • "Indeed, humility belongs only to those who show meekness and submission." The word Innama implies restriction/exclusivity.
   • "Whoever's prayer does not prevent him from immorality and wrongdoing, he only increases his distance from Allah." The prayer of a heedless person does not prevent immorality.
   • "How many a person stands in prayer, yet his reward from his standing is only fatigue and strain" (ms6495), referring only to the heedless.
   • "A servant receives from his prayer only what he comprehends."
6. Al-Ghazali's View: The worshipper is engaging in intimate conversation (Munajat) with his Lord, as reported in the tradition. Speech without presence of heart is not Munajat at all. While fulfilling Zakah (charity) in a state of heedlessness might achieve its external purpose (curbing greed, enriching the poor), and fasting conquers desires, and Hajj involves arduous physical struggle, prayer consists only of remembrance, recitation, bowing, prostration, standing, and sitting. Remembrance is Munajat with Allah. If the purpose is Munajat, then mere movement of the tongue with babbling has no sound purpose. Thus, the purpose is Munajat, which is only realized when the tongue expresses the heart's supplications. How can the request "Guide us to the straight path" (Al-Fatihah: 6) be meaningful if the heart is heedless? Even if someone swore to thank, praise, and ask a favor from a person, and then uttered the words while the person was absent or unseen, the oath would not be fulfilled unless the heart was present. If the words were uttered in daylight but the speaker was distracted by worldly thoughts and had no intention of addressing the listener, the oath is not fulfilled. The purpose of recitation is remembrance, praise, supplication, and the addressee is Allah. If the heart is veiled by heedlessness, distant from Allah's Majesty, and the tongue moves out of habit, how far is that from acceptance? As for bowing and prostration, their purpose is glorification. If glorification were valid while the heart is heedless of Allah, then glorifying an idol placed before him while heedless would also be valid. If glorification is absent, only the movement of the back and head remains, which lacks the hardship that makes it a pillar of religion, a differentiator between disbelief and faith, and something preferred over Hajj, Zakah, Jihad, and other difficult acts of obedience, and for neglecting which one is killed. Every rational person knows that the great benefits of these acts depend on the presence of the heart's purpose. These considerations prove that presence of heart is necessary in prayer.
7. Scholarly Disagreement on Farewell Salutation: Jurists disagree on whether one intends presence or absence when giving the final salutation in congregational or individual prayer. If contemplation is required for the meaning of the final salutation (the end of prayer), then contemplation of the meaning of the opening Takbir and the Tasbih (which are the core purposes of prayer) is even more necessary.

Objection: Stipulating humility and reverence contradicts the consensus of the jurists, so it should be ignored.

Response:

1. Distinction between Validity (Ijza') and Acceptance (Qabul): Presence of heart is not a condition for validity (meaning the obligation to repeat the prayer is lifted), but it is a condition for acceptance (meaning reward is earned). Jurists primarily discuss validity. A person who performs the ritual correctly but with reverence earns reward; one who performs it outwardly but with contempt fulfills the obligation outwardly but earns censure.
2. Refutation of Consensus: We deny this consensus. The Theologians (Mutakallimun) agreed that presence and humility are necessary. They argued that prostration to Allah is obedience, while prostration to an idol is disbelief. Since the physical act is identical, something must differentiate them—that is intention (Qasd) and will (Iradah), which is the drive to fulfill the command (Imtithal). This drive cannot occur without presence of heart. As for the Jurists, Abu al-Layth mentioned in Tanbih al-Ghafilin that the perfection of recitation involves reading without error and reading with contemplation. Al-Ghazali quoted Bishr al-Hafi: "Whoever does not show humility, his prayer is ruined." Al-Hasan said: "Every prayer in which the heart is not present is faster towards punishment." Mu'adh ibn Jabal said: "Whoever intentionally acknowledges those to his right and left during prayer, he has no prayer." It is also narrated that the Prophet (PBUH) said: "A servant is only credited for the portion of his prayer that he comprehends." 'Abd al-Wahid ibn Zayd stated that scholars agreed that a servant only receives credit for what he comprehends. If this is established, even if all jurists ruled it permissible, the Ascetics (Ushuliyyun) and the pious restrict it. Therefore, one should adopt precaution. (The anecdote about the scholar choosing to lead the prayer to avoid disagreement between the schools of Shafi'i and Abu Hanifa is then mentioned as an example of seeking precaution.)

The Third Attribute: {Wallatheena hum 'anil laghwi mu'ridun} (And those who turn away from idle talk)

There are several opinions on Laghw (idle talk/vanity):

1. It includes everything that is forbidden (Haram), disliked (Makruh), or permissible (Mubah) but unnecessary or without need.
2. It refers only to what is forbidden (Haram). (This is more specific than the first view.)
3. It refers only to sins in speech and discourse. (This is more specific than the second view.)
4. It refers only to unnecessary permissible things (Mubah). This view is supported by the verse: "Allah will not impose blame upon you for what is unintentional in your oaths" (Al-Ma'idah: 89), as sins necessitate blame.

The first group argues that Laghw is named so because it nullifies or renders something vain. Anything that religion requires to be nullified is more deserving of the name Laghw. Thus, every Haram must be Laghw. Furthermore, Laghw can be disbelief, as in: "Do not listen to this Qur'an and make noise therein" (Fussilat: 26), and it can be falsehood, as in: "They will not hear therein any idle talk or sin" (An-Naba: 13) and "They will not hear therein any idle talk or accusation" (Al-Waqi'ah: 25).

Allah praised them for turning away (I'rad) from this Laghw. Turning away means not doing it, not consenting to it, and not associating with those who engage in it. This aligns with: "And when they pass by idle talk, they pass by with dignity" (Al-Furqan: 72).

Allah followed the description of humility in prayer with the description of turning away from Laghw to combine for them both the difficult acts of commission (prayer) and omission (avoiding Laghw), which are the two foundations of religious obligation.

The Fourth Attribute: {Wallatheena hum liz-zakati fa'ilun} (And those who pay the Zakah)

There are two opinions regarding Zakah:

1. Abu Muslim's View: The verb Fa'il (doer/actor) applies to every praiseworthy and pleasing action, like "Successful is he who purifies himself" (Al-A'la: 14) and "So do not claim purity for yourselves" (An-Najm: 32). This includes the obligatory portion paid from wealth, named Zakah because it purifies from sins, as Allah says: "That He may purify them and cleanse them thereby" (At-Tawbah: 103).
2. The Majority View: It refers specifically to the obligatory due on wealth. This is closer to the meaning because this term has become specialized in Sharia for this specific meaning.

Objection: In eloquent speech, one does not say "doing the Zakah" (Fa'il al-Zakah). Response: The author of Al-Kashshaf states that Zakah is a shared noun between a concrete entity (Ayn) and a meaning (Ma'na). The concrete entity is the portion taken from the minimum threshold (Nisab) and given to the poor. The meaning is the act of purification (Tazkiyah) performed by the payer, which Allah intends. Thus, He made those who pay Zakah as "doers of Zakah." Every verbal noun (Masdar) implies an action, and the one performing the action is called the "doer" (e.g., the striker is the doer of striking). Similarly, the one paying Zakah is the doer of Zakah. Based on this, the concrete amount might be intended, with an implied word like "performance" (Adaa') omitted.

Objection: Why did Allah separate the mention of avoiding Laghw here, when He did not separate it from prayer in other places (like Surah Al-A'la)? Response: Because avoiding Laghw is a complement to the prayer itself.

The Fifth Attribute: {Wallatheena hum li-furoojihim hafidhun * illa 'ala azwajihim aw ma malakat aymanuhum fa'innahum ghayru malumeen} (And those who guard their private parts, except from their wives or those their right hands possess, for indeed, they will not be blamed)

Answer: Al-Farra' said the meaning is "except those who are their wives." The author of Al-Kashshaf provided three interpretations:

1. It is in the position of a circumstantial clause (Hal), meaning: "except while they are in charge of their wives" or "guardians over them," derived from the saying, "So-and-so was in charge of so-and-so," similar to "Ziyad was in charge of Basra." Hence, a woman is called Firash (bed/mat). The meaning is that they guard their private parts in all circumstances except when marrying or taking a concubine.
2. It relates to an implied word derived from "for indeed, they will not be blamed." It is as if He said: "They are blamed for every intimacy except for what is permitted to them, for which they are not blamed." (This is Al-Zajjaj's view.)
3. It is a modifier (Silah) connected to the word Hafidhun (guarders).

Answer: Because the female slave possesses two characteristics that suggest a deficiency in reason: femininity, which is often associated with lesser intellect, and the fact that she is bought and sold like merchandise. Due to the combination of these two traits, she is treated as if she is not among the fully rational beings.

Answer: Yes. The reasoning is: If she is not his wife, she must not be permissible to him. We know she is not his wife because, by consensus, they do not inherit from each other. If she were his wife, inheritance would apply due to the verse: "And you will have half of what your wives leave" (An-Nisa: 12). Since it is established she is not his wife, she must not be permissible based on the verse: "except from their wives or those their right hands possess."

Answer: There are two responses:

1. Abu Hanifa's Doctrine: The exception (Istithna') from a negation (Nafy) does not necessarily imply affirmation (Ithbat). He cites the Hadith: "There is no prayer without purification, and no marriage without a guardian." This does not mean prayer occurs simply by having purification, or marriage simply by having a guardian. The function of the exception is to remove the ruling (of prohibition), not to establish the ruling itself. Thus, "And those who guard their private parts, except from their wives..." means guarding the private parts from everything except these two categories; the ruling for these two categories is neither affirmed nor negated here.
2. If Affirmation is Assumed: Even if we concede that the exception implies affirmation, it is a general affirmation that is then restricted by other evidence. What remains outside the restriction is still subject to proof.

Regarding the male slave, the verse refers only to the female sex, as the context is guarding the private parts (Furooj).

The phrase "Then those, they are the transgressors" means those who have perfected and reached the extreme limit of transgression.

The Sixth Attribute: {Wallatheena hum li-amanatihim wa 'ahdihim ra'un} (And those who are to their trusts and their covenants observant)

Nafi' and Ibn Kathir recited it as Li-amanatihim (for their trusts).

Anything entrusted to someone or covenanted upon is called a trust (Amanah) or a covenant (Ahd). This is supported by: "Indeed, Allah commands that you render trusts to their owners" and "And do not betray your trusts" (Al-Anfal: 27). The physical objects are rendered, not the meanings, so the trust is inherent in the person entrusted, and the covenant is what one binds oneself to concerning what brings one closer to the Lord. It also applies to what Allah commands, such as: "Who said, 'Indeed, Allah has taken a covenant from us'" (Al 'Imran: 183).

Ra'i (observant) means one who looks after something for preservation and rectification, like a shepherd tending sheep or a ruler tending his subjects.

The term Amanah encompasses everything left in one's care, the betrayal of which constitutes treachery. Allah says: "O you who have believed, do not betray Allah and the Messenger or betray your trusts knowingly" (Al-Anfal: 27). This includes acts of worship (Ibadat) for which one is entrusted, such as fasting, ritual purification (Ghusl), and perfecting ablution (Wudu'), or the manner in which they are performed. The Prophet (PBUH) said: "The greatest betrayal among people is one who does not complete his prayer." Ibn Mas'ud said: "The first thing you will lose of your religion is the trust, and the last thing you will lose is the prayer." Among trusts are obligations undertaken by word or deed, such as deposits and contracts. Also included are words used to free slaves or divorce women, as one is entrusted in such matters. Furthermore, one must guard the trust by not corrupting it through usurpation or other means. As for the Ahd (covenant), it includes contracts, oaths, and vows. Allah clarifies that observing these matters is essential for achieving success.

The Seventh Attribute: {Wallatheena hum 'ala salatihim yuhafidhun} (And those who are diligent in preserving their prayers)

Allah repeated the mention of prayer because humility (Khushu') and diligence/preservation (Hifadh) are different and not mutually inclusive. Humility is a quality of the worshipper during the performance of prayer, whereas diligence applies to the time when the prayer has not yet been perfectly performed. Diligence means ensuring its prerequisites (time, purity, etc.), upholding its pillars, and completing it so that it becomes a consistent habit at all times.

After mentioning all these attributes, Allah states: {Ula'ika hum al-warithun * allatheena yarithuna al-firdawsa hum fiha khalidoon} (Those! They are the inheritors, who will inherit Paradise; therein they will abide forever).

Answer:

1. Hadith Explanation: It is narrated from the Prophet (PBUH) that every accountable person has a place prepared for them in Hell if they disobey, and a place prepared in Paradise if they obey. If some believe and others do not, the place prepared for the disbeliever (if he had obeyed) is transferred to the believer, and the disbeliever's destination becomes Hell, which necessitates deprivation of reward (like death). This transfer is called inheritance. Jurists also state that there is no difference between property actually owned by the deceased and property whose ownership is estimated (like blood money (Diyah)), which is inherited. This supports the idea that Allah grants a station that was designated for someone else (the disbeliever who failed to obey).
2. Unaccounted Transfer: The transfer of Paradise to them without detailed accounting or measurement resembles the transfer of wealth to an heir.
3. Adam's Dwelling: Paradise was the dwelling of our father Adam (AS). Its transfer to his descendants resembles inheritance.

Answer: The attribute "And those who are to their trusts and their covenants observant" covers all obligatory acts, both commissions and omissions, as previously discussed. Purification is included within the diligence concerning the five daily prayers, as it is a prerequisite for them.

Answer: The phrase Hum al-Warithun implies restriction (Hasr). However, this must be set aside because it is established that children, the insane, young boys, and the Houris enter Paradise. Furthermore, sinful Muslims (Fussaq min Ahl al-Qiblah) enter after being pardoned, based on: "And He forgives what is less than that for whom He wills" (An-Nisa: 48).

Answer: Firdaws is Paradise in the Abyssinian language, or perhaps the Roman language. Abu Musa Al-Ash'ari narrated that the Prophet (PBUH) said: "Al-Firdaws is the enclosure of the Most Merciful; therein are rivers and trees." Abu Umamah narrated that the Prophet (PBUH) said: "Ask Allah for Al-Firdaws, for it is the highest of the Gardens, and the people of Al-Firdaws will hear the creaking of the Throne."

Answer: The Judge (Al-Qadi) claimed this, based on his view that Iman (faith) is a legal term designated for performing all obligations. We maintain that the verse does not indicate this. The structure "Successful are the believers who are humble in their prayers" is like saying, "Successful are intelligent, just people." This does not imply that Zakah or justice are included in the definition of "people." The same applies here.

Answer:

1. The Garden Speaking: This means it was prepared for the believers, so its statement is like a declaration from it, similar to Allah saying: "They both said, 'We come willingly'" (Fussilat: 11).
2. Allah Creating with His Hand: This means He personally oversaw its creation, not that He delegated it to others.
3. Prayer Praising the Pious: This is less plausible than the Garden speaking, as prayer consists of movements and stillness, and it cannot logically possess consciousness or speech. The meaning is a metaphor, like saying to a benefactor: "Your kindness speaks of gratitude."

Answer: The Judge argued that the verse "Its fruit is perpetual" (Ar-Ra'd: 35) indicates it is uncreated, necessitating an interpretation of this verse (Al-Mu'minun: 11). He suggests Allah means: "When the Day of Resurrection comes, Allah will create Paradise as an inheritance for the believers," or that when He creates it, it will be like what we have interpreted. This is weak because it requires assuming an unstated condition (Idmar) here, which is less preferable than assuming it in the verse "Its fruit is perpetual" (Ar-Ra'd: 35). Since both apparent meanings conflict, we rely on the verse: "Prepared for the righteous" (Al 'Imran: 133) to affirm that Paradise is created.

Verses 8-11 (The Creation of Man and the Heavens)

(The text ends here, transitioning to the next section.)