Sura-4 [Al Nissa Medina 92]

The Quranic Text & Ali’s version:

وَاللاَّتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَآئِكُمْ ...

4:15.  If any of your women are guilty of lewdness,

C523. Most commentators understand this to refer to adultery or fornication; in that case they consider that the punishment was altered by the later verse, 24:2.

But I think it refers to unnatural crime between women, analogous to unnatural crime between men in 4:16 below; because,

1.     no punishment is specified here for the man, as would be the case where a man was involved in the crime;

2.     the word, al laati, the purely feminine plural of al lati, is used for the parties to the crime;

3.     the punishment is indefinite; see the next note but one.

... فَاسْتَشْهِدُواْ عَلَيْهِنَّ أَرْبَعةً مِّنكُمْ...  

take the evidence of four (reliable) witnesses from amongst you against them;

C524. To protect the honor of women, stricter evidence is required, i.e., the evidence of four instead of the usual two witnesses.

It is the same for adultery (see 24:4.).

... فَإِن شَهِدُواْ فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىَ يَتَوَفَّاهُنَّ الْمَوْتُ ...

and if they testify, confine them to houses until death do claim them,

... أَوْ يَجْعَلَ اللّهُ لَهُنَّ سَبِيلاً ﴿١٥﴾  

or Allah ordain for them some (other) way.

C525. Keep them in prison until some definite order is received. Those who take the crime to be adultery or fornication construe this definite order ("some other way") to mean some definite pronouncement by the Prophet under inspiration; this was the punishment of flogging under 24:2. for fornication, and stoning to death under the Prophet's directives for adultery.

If we understand the crime to be unnatural crime, we might presume, in the absence of any definite order ("some other way") that the punishment would be similar to that for men in the next verse. The Prophet's Sunnah has prescribed capital punishment although the exact method is left indefinite. (R).

وَاللَّذَانَ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا فَإِن تَابَا ...

4:16.  If two men among you are guilty of lewdness, punish them both.

... وَأَصْلَحَا فَأَعْرِضُواْ عَنْهُمَا...  

If they repent and amend, leave them alone;

... إِنَّ اللّهَ كَانَ تَوَّابًا رَّحِيمًا ﴿١٦﴾  

for Allah is Oft-Returning, Most Merciful.

إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ ...  

4:17.  Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards;

... فَأُوْلَـئِكَ يَتُوبُ اللّهُ عَلَيْهِمْ ...

to them will Allah turn in mercy;

... وَكَانَ اللّهُ عَلِيماً حَكِيماً ﴿١٧﴾

for Allah is full of knowledge and wisdom.

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ...   

4:18.  Of no effect is the repentance of those who continue to do evil,

C526. Note the fine touch.

A sin may be fashionable, and people may sin together without compunction. When one of them is faced with Death, he repents, but that sort of repentance is no good.

... حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ...  

until death faces one of them, and he says, "Now have I repented indeed;"

... وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ...

nor of those who die rejecting faith: .

... أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا ﴿١٨﴾

for them have We prepared a punishment most grievous.

Asad’s Version:

4: 15 And as for those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance].

Other versions:

Yusuf Ali If any of your women are guilty of lewdness take the evidence of four (reliable) witnesses from amongst you against them; and if they testify confine them to houses until death do claim them or Allah ordain for them some (other) way.

Pickthall As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation).

Transliteration Walla_ti ya'tinal fa_hisyata min nisa_'ikum fastasyhidu_'alaihinna arba'atam minkum, fa in syahidu_ fa amsiku_hunna fil buyu_ti hatta_ yatawaffa_hunnal mautu au yaj'alalla_hu lahunna sabila_(n).

4: 16

Asad And punish both of the guilty parties [note 13] but if they both repent and mend their ways, leave them alone; for, behold, God is an acceptor of repentance, a dispenser of grace [note 14].

Yusuf Ali If two men among you are guilty of lewdness punish them both. If they repent and amend leave them alone; for Allah is Oft-returning Most Merciful.

Pickthall And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is Relenting, Merciful.

Transliteration Wallaza_ni ya'tiya_niha_ minkum fa a_zu_huma_, fa in ta_ba_ wa aslaha_ fa a'ridu_ 'anhuma_, innalla_ha ka_na tawwa_bar rahima_(n).

4: 17

Yusuf Ali Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy; for Allah is full of knowledge and wisdom.

Pickthall Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise.

Transliteration Innamat taubatu 'alalla_hi lillazina ya'malu_nas su_'a bi jaha_latin summa yatu_bu_na min qaribin fa ula_'ika yatu_bulla_hu 'alaihim, wa ka_nalla_hu 'aliman hakima_(n).

4: 18

Yusuf Ali Of no effect is the repentance of those who continue to do evil until death faces one of them and he says "Now have I repented indeed"; nor of those who die rejecting faith: for them have We prepared a punishment most grievous.

Pickthall The forgiveness is not for those who do ill deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom.

Transliteration Wa laisatit taubatu lillazina ya'malu_nas sayyi'a_t(i), hatta_ iza_ hadara ahadahumul mautu qa_la inni tubtul a_na wa lallazina yamu_tu_na wa hum kuffa_r(un), ula_'ika a'tadna_ lahum'aza_ban alima_(n).

[[ Ali’s notes - 523 Most commentators understand this to refer to adultery or fornication; in that case they consider that the punishment was altered by the later verse, xxiv. 2. (4.15)

524 To protect the honor of women, stricter evidence is required, i.e., the evidence of four instead of the usual two witnesses. It is the same for adultery (see xxiv. 4.). (4.15)

525 Keep them in prison until some definite order is received. Those who take the crime to be adultery or fornication construe this definite order ("some other way") to mean some definite pronouncement by the Prophet under inspiration; this was the punishment of flogging under xxiv. 2, for fornication, and stoning to death under the Prophet's directives for adultery. (4.15)

526 Note the fine touch. A sin may be fashionable, and people may sin together without compunction. When one of them is faced with Death, he repents, but that sort of repentance is no good. (4.18) ]]

[[ Asad’s note – 14 - Some of the commentators attribute to the term ‘fahishah’ (here rendered as “immoral conduct”) the meaning of “adultery” or “fornication” and are, consequently, of the opinion that this verse has been “abrogated” by 24:2, which lays down the punishment of one hundred stripes for each of the guilty parties. This unwarranted assumption must, however, be rejected. Quite apart from the impossibility of admitting that any passage of the Quran could have been “abrogated” by another of its passages (see surah 2, note 87), the expression ‘fahishah’ does not, by itself, connote illicit sexual intercourse: it signifies anything that is grossly immodest, unseemly, lewd, indecent or abominable in word of in deed (cf. Lane Vl, 2344f.), and is by no means restricted to sexual transgressions.

Read in this context, and in conjunction with 24:2, this expression obviously denotes here immoral conduct not necessarily amounting to what is termed “zina” (i.e., “adultery” or “fornication”), and therefore redeemable by sincere repentance (in contrast to a proven act of zina, which is punishable by flogging).

It is noteworthy that in all cases of alleged sexual transgressions or misbehavior the Quran stipulates the direct eveidence of four witnesses ( instead of the two required in all other judicial cases). ………see 24:4]]

[[ Ruby’s note - The question is that if it not adultery or fornication (‘zina’) then why four witnesses are required ? And how one defines ‘fahishah’ ??]]

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Sura-4 [Al Nissa Medina 92]

The Quranic Text & Ali’s version:

وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ...   

4:3.     If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four;

C508. Notice the conditional clause about orphans, introducing the rules about marriage.

This reminds us of the immediate occasion of the promulgation of this verse. It was after Uhud, when the Muslim community was left with many orphans and widows and some captives of war. Their treatment was to be governed by principles of the greatest humanity and equity.

The occasion is past, but the principles remain. Marry the orphans if you are quite sure that you will in that way protect their interests and their property, with perfect justice to them and to your own dependants if you have any. If not, make other arrangements for the orphans.

... فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ...

but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess.

... ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ ﴿٣﴾

That will be more suitable, to prevent you from doing injustice.

C509. The unrestricted number of wives of the "Times of Ignorance" was now strictly limited to a maximum of four, provided you could treat them with equality. (R).

Asad’s Version:

4: 3 If you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you [note 3] – [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one – or [from among] those whom you rightfully possess [note 4]. This will make it more likely that you will not deviate from the right course.

Yusuf Ali If ye fear that ye shall not be able to deal justly with the orphans marry women of your choice two or three or four; but if ye fear that ye shall not be able to deal justly (with them) then only one or (a captive) that your right hands possess. That will be more suitable to prevent you from doing injustice.

Pickthall And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice.

Transliteration Wa in khiftum alla tuqsitu_ fil yata_ma_ fankihu_ ma_ ta_ba lakum minan nisa_'i masna_ wa sula_sa wa ruba_'(a), fa in khiftum alla_ ta'dilu_ fawa_hidatan au ma_ malakat aima_nukum, za_lika adna_ alla_ ta'a_lu_.

[[ Asad’s note 4 – Lit., “whom your right hands possess” – i.e., from among the captives taken in a war in God’s cause (regarding which see surah 2, notes 167 and 168, and sura 8, note 72). It is obvious that the phrase “two, three, or four: but if you have reason to fear…….., etc. is a parenthetic clause relating to both the free women mentioned in the first part of the sentence and to female slaves – for both these nouns are governed by the imperative verb “marry”……….implying that, irrespective of whether they are free women or, originally, slaves, the number of wives must not exceed four. IT is in this sense that Muhammad Abduh understood the above verse, This view is, moreover, supported by verse 25 of this surah as well as by 24:32, where marriage with female slaves is spoken of. Contrary to the popular view and the practice of many Muslims in the past centuries, neither the Quran not the life-example of the Prophet provides any sanction for sexual intercourse without marriage. ………

As regards the permission to marry more than one wife (up to the maximum of four),………..With the wisdom that always takes human nature fully into account, Islamic law undertakes no more than the safeguarding of the socio-biological function of marriage………….In any event, --since marriage in Islam is a purely a civil contract – recourse to divorce is always open to either of the two partners. (Regarding the dissolution of a marriage at the wife’s instance, see surah 2, note 218) ]]

[[ Ali’s notes - 507 Justice to orphans is enjoined, and three things are particularly mentioned as temptations in the way of a guardian: (I) He must not postpone restoring all his ward's property when the time comes; subject to iv. S below. (2) If there is a list of property, it is not enough that that list should be technically followed: the property restored must be of equal value to the property received: the same principle applies where there is no list. (3) If property is managed together, or where perishable goods must necessarily be consumed, the strictest probity is necessary when the separation takes place, and this is insisted on. See also ii. 220 and note. (4.2)

508 Notice the conditional clause about orphans, introducing the rules about marriage. This reminds us of the immediate occasion of the promulgation of this verse. It was after Uhud, when the Muslim community was left with many orphans and widows and some captives of war. Their treatment was to be governed by principles of the greatest humanity and equity. The occasion is past, but the principles remain. Marry the orphans if you are quite sure that you will in that way protect their interests and their property, with perfect justice to them and to your own dependents if you have any. If not, make other arrangements for the orphans. (4.3)

539 As the woman in marriage surrenders her person, so the man also must surrender at least some of his property according to his means. And this gives rise to the law of Dower. A minimum dower is prescribed, but it is not necessary to stick to the minimum, and in the new relationship created, the parties are recommended to act towards each other with the greatest confidence and liberality. (4.3) ]]

[[ Asad’s note 3 – Lit., “such as are good for you” – i.e., women outside the prohibited degrees enumerated in verses 22-23 of this surah (Zamakhshari, Razi). According to an interpretation suggested by Aishah, the Prophet’s widow, this refers to the (hypothetical) case of orphan girls whom their guardians might wish to marry without, however, being prepared or able to give them an appropriate marriage-portion-the implication being that they should avoid the temptation of committing such an injustice and should marry other women instead(cf Bukhari, Kitab………….)………….”you must apply the same careful consideration to the interests and rights of the women whom you intent to marry.”…………..]]

Sura-5 [Al Maida Medina 112]

The Quranic Text & Ali’s version:

يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ...

5:4. They ask thee what is lawful to them (as food):

C697. The previous verse was negative; it defined what was not lawful for food, viz., things gross, or disgusting, or dedicated to superstition.

This verse is positive: it defines what is lawful, viz., all things that are good and pure.

... قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ...

say:

- Lawful unto you are (all) things good and pure:

... وَمَا عَلَّمْتُم مِّنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللّهُ ...

- and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah;

... فَكُلُواْ مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللّهِ عَلَيْهِ ...

eat what they catch for you, but pronounce the name of Allah over it:

C698. In the matter of the killing for meat, the general rule is that the name of Allah, the true God should be pronounced as a rite in order to call our attention to the fact that we do not take life thoughtlessly but solemnly for food, with the permission of Allah, to whom we render the life back.

The question of hunting is then raised.

How can this solemn rite be performed when we send forth trained hawks, trained hounds, or trained cheetahs or other animals trained for the chase?

They must necessarily kill at some distance from their masters. Their game is legalized on these conditions:

1. that they are trained to kill, not merely for their own appetite, or out of mere wantonness, but for their master's food;

the training implies that something of the solemnity which Allah has taught us in this matter goes into their action; and

2. we are to pronounce the name of Allah over the quarry; this is interpreted to mean that the Takbir should be pronounced when the hawk or dog, etc., is released to the quarry. (R).

... وَاتَّقُواْ اللّهَ إِنَّ اللّهَ سَرِيعُ الْحِسَابِ ﴿٤﴾

and fear Allah; for Allah is swift in taking account

Asad’s Version:

5: 4 They will ask thee as to what is lawful to them. Say: “Lawful to you are all the good things of life [note 12]. ”………….

Other versions:

Yusuf Ali They ask thee what is lawful to them (as food): say: Lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah; eat what they catch for you but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.

Pickthall They ask thee (O Muhammad) what is made lawful for them. Say: ( all ) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.

Transliteration Yas'alu_naka ma_za_ uhilla lahum, qul uhilla lakumuttayyiba_t(u), wa ma_ 'allamtum minal jawa_rihi mukallibina tu'allima_nahunna mimma_ 'allamakumulla_hu fa kulu_ mimma_ amsakna 'alaikum wazkurusmalla_hi 'alaih(i), wattaqulla_h(a), innalla_ha sari'ul hisa_b(i).

5: 5

Yusuf Ali This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time when ye give them their due dowers and desire chastity not lewdness nor secret intrigues. If anyone rejects faith fruitless is his work and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).

Pickthall This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter.

Transliteration Al yauma uhilla lakumut tayyiba_t(u), wa ta'a_mul lazina u_tul kita_ba hillul lakum, wa ta'a_mukum hillul lahum, wal muhsana_tu minal mu'mina_ti wal muhsana_tu minal lazina a_tul kita_ba min qablikum iza_a a_taitumuhunna uju_rahunna muhsinina gaira musa_fihina wa la_ muttakhizi akhda_n(in), wa may yakfur bil ima_ni fa qad habita 'amaluh(u_), wa huwa fil a _khirati minal kha_sirin(a).

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23:1 [al-Muminin, 74 Mecca]

TRULY, to a happy state shall attain the believers:

(23:2) those who humble themselves in their prayer,

(23:3) and who turn away from all that is frivolous,

(23:4) and who are intent on inner purity;' (23:5) and who are mindful of their chastity, 2

(23:6) [not giving way to their desires] with any but their spouses - that is, those whom they rightfully possess [through wedlock] -: 3 for then, behold, they are free of all blame,

(23:7) whereas such as seek to go beyond that [limit) are truly transgressors;

(23:8) and who are faithful to their trusts and to

their pledges,

(23:9) and who guard their prayers [from all worldly intent].

23:10

It is they, they who shall be the inheritors (23:11) that will inherit the paradise; [and) therein

shall they abide.

[[ Asad’s notes - 1 Lit., "working for" or "active in behalf of [inner] purity", which is the meaning of zakah in this context (Zamakhshari; the same interpretation has been advanced by Abu Muslim).

2 Lit., "who guard their private parts"

3 Lit., "or those whom their right hands possess" (aw ma malakat aymanuhum). Most of the commentators assume unquestioningly that this relates to female slaves, and that the particle aw ("or") denotes a permissible alternative. This conventional interpretation is, in my opinion, inadmissible inasmuch as it is based on the assumption that sexual intercourse with one's female slave is permitted without marriage: an assumption which is contradicted by the Qur'an itself (see 4:3, 24, 25 and 24:32, with the corresponding notes). Nor is this the only objection to the above-mentioned interpretation. Since the Qur'an applies the term "believers" to men and women alike, and since the term azwaj ("spouses"), too, denotes both the male and the female partners in marriage, there is no reason for attributing to the phrase ma malakat aymanuhum the meaning of "their female slaves"; and since, on the other hand, it is out of the question that female and male slaves could have been referred to here, it is obvious that this phrase does not relate to slaves at all, but has the same meaning as in 4:24 - namely, "those whom they rightfully possess through wedlock" (see

note 26 on 4:24) - with the significant difference that in the present context this expression relates to both husbands and wives, who "rightfully possess" one another by virtue of marriage. On the basis of this interpretation, the particle aw which precedes this clause does not denote an alternative ("or") but is, rather, in the nature of an explanatory amplification, more or less analogous to the phrase "in other words" or "that is", thus giving to the whole sentence the meaning, save with their spouses - that is, those whom they rightfully possess [through wedlock)..", etc. (Cf. a similar

construction 25:62 - "for him who has the will to take thought - that is [lit., "or"], has the will to be grateful" .) ]]

قَدْ أَفْلَحَ الْمُؤْمِنُونَ ﴿١﴾

1. The Believers must (eventually) win through --

C2865. Aflaha:

- win through,

- prosper,

- succeed,

- achieve their aims or obtain salvation from sorrow and all evil.

This verse connects on with verses 10 and 11 below. The success or victory may come in this world, but is certain and lasting in the world to come.

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿٢﴾

2. Those who humble themselves in their prayers;

C2866. Humility in prayer as regards:

- their estimate of their own worth in Allah's presence,

- as regards their estimate of their own powers or strength unless they are helped by Allah, and

- as regards the petitions they offer to Allah.

وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ﴿٣﴾

3. Who avoid vain talk;

وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ ﴿٤﴾

4. Who are active in deeds of charity;

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿٥﴾

5. Who abstain from sex,

C2867. The Muslim must guard himself against every kind of sex abuse or sex perversion.

The new psychology associated with the name of Freud traces many of our hidden motives to sex, and it is common knowledge that our refinement or degradation may be measured by the hidden workings of our sex instincts. But even the natural and lawful exercise of sex is restricted to the marriage bond, under which the rights of both parties are duly regulated and maintained.

إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ...

6. Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess --

C2868. This is further explained and amplified in 4:25. It will be seen there that the status of a captive when raised to freedom by marriage is the same as that of a free woman as regards her rights, but more lenient as regards the punishment to be inflicted if she falls from virtue.

...فَإِنَّهُمْ غَيْرُ مَلُومِينَ ﴿٦﴾

for (in their case) they are free from blame,

فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ ﴿٧﴾

7. But those whose desires exceed those limits are transgressors --

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿٨﴾

8. Those who faithfully observe their trust and their covenants;

C2869. Trusts may be express or implied.

- Express trusts are those where property is entrusted or duties are assigned by some one to some other whom he trusts, to carry out either immediately or in specified contingencies, such as death.

- Implied trusts arise out of power, or position, or opportunity; e.g., a king holds his kingdom on trust from Allah for his subjects.

The subject of covenants, express and implied, has been discussed in n. 682 to 5:1.

Covenants create obligations, and express and implied trusts and covenants taken together cover the whole field of obligations.

وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ﴿٩﴾

9. And who (strictly) guard their prayers --

C2870. In verse 2 we were directed to the spirit of humility and earnestness in our prayers.

Here we are told how necessary the habit of regular prayer is to our spiritual well-being and development, as it brings us closer to Allah, and thus sums up the light of the seven jewels of our Faith, viz.,:

- humility,

- avoidance of vanity,

- charity,

- sex purity,

- fidelity to trusts,

- and to covenants,

- and an earnest desire to get closer to Allah.

أُوْلَئِكَ هُمُ الْوَارِثُونَ ﴿١٠﴾

10. Those will be the heirs,

C2871. Cf. 21:105, where it is said that the righteous will inherit the earth.

In the first verse of this Surah, the final success or victory is referred to.

Truth will prevail even on this earth, but it may not be for any individual men of righteousness to see it: it may be in the time of their heirs and successors.

But in the life to come, there is no doubt that every man will see the fruit of his life here, and the righteous will inherit heaven. in the sense that they will attain it after their death here.

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ ﴿١١﴾

11. Who will inherit Paradise: they will dwell therein (forever).