Surah Muminun ayat 7 Tafsir Quran 23:7

﴿فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ﴾
[ المؤمنون: 7]

23:7 But whoever seeks beyond that, then those are the transgressors -

But whoever seeks anything beyond that intercourse with wives and concubines such as masturbation those they are transgressors who have overstepped the bounds into what is not lawful for them.

And those who do not confine their sexual activity within these limitations will have violated and disregarded the set limits instituted by Allah

Which was Revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Success is for the believers whose qualities are described here قَدْ أَفْلَحَ الْمُؤْمِنُونَ ( Successful indeed are the believers ) means, they have attained victory and are blessed, for they have succeeded.
These are the believers who have the following characteristics: الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ ( Those who with their Salah are Khashi`un. ) `Ali bin Abi Talhah reported that Ibn `Abbas said: خَـشِعُونَ "( Khashi`un ) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri.
It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart.
This was also the view of Ibrahim An-Nakha`i.
Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others.
Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else.
At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said:
«حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
( Fragrance and women have been made dear to me, and Salah was made the joy of my eye. ) وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ ( And those who turn away from Al-Laghw. ) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit.
As Allah says: وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً ( And if they pass by Al-Laghw, they pass by it with dignity )25:72.
Qatadah said: "By Allah, there came to them from Allah that which kept them away from that ( evil )." وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ ( And those who pay the Zakah. ) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H.
The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah.
As Allah says in Surat Al-An`am, which was also revealed in Makkah: وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ ( but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah: قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا ( Indeed he succeeds who purifies himself (Zakkaha ).
And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters.
And Allah knows best. وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ ( And those who guard their private parts.
Except from their wives and their right hand possessions, for then, they are free from blame.
But whoever seeks beyond that, then those are the transgressors. ) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives.
One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him.
Allah says: فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ ( they are free from blame.
But whoever seeks beyond that ) meaning, other than a wife or slave girl, فَأُوْلَـئِكَ هُمُ الْعَادُونَ ( then those are the transgressors. ) meaning , aggressors. وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ ( Those who are faithfully true to their Amanat and to their covenants ) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word.
This is not like the hypocrites about whom the Messenger of Allah ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
( The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust. ) وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ ( And those who strictly guard their Salawat. ) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
( Prayer at the appointed time. ) I said, `Then what' He said,
«بِرُّ الْوَالِدَيْن»
( Kindness to one's parents.
) I said, `Then what' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
( Jihad in the way of Allah. ) It was recorded in the Two Sahihs.
Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said:
«اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن»
( Adhere to righteousness, you will never be able encompass it all.
Know that the best of your deeds is Salah.
None will preserve his Wuddu' except the believer. ) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says: أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ ( These are indeed the heirs.
Who shall inherit Firdaws.
They shall dwell therein forever. ) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said:
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
( If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty ) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ: أُوْلَـئِكَ هُمُ الْوَرِثُونَ » ( There is not one among you who does not have two homes, a home in Paradise and a home in Hell.
If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs. ) Ibn Jurayj narrated from Layth from Mujahid: أُوْلَـئِكَ هُمُ الْوَرِثُونَ ( These are indeed the heirs. ) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate.
So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord.
Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said:
«يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى»
( Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin ) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said:
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار»
( When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire." ) `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath.
I say: this Ayah is like Allah's saying: تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً ( Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa. ) 19:63 وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ ( This is the Paradise which you have been made to inherit because of your deeds which you used to do. ) 43:72

(23:7) but those, who go beyond this (in lust for sexual desires), shall be transgressors: *7

But whoever seeks beyond that, then those meaning

*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 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 the 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 of 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 AIIah " 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 nerd 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 beep 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 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 practised 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 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 practising 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, 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 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 Mut ah.
For if Mut ah 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, Mut ah 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?
 

Which was Revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Success is for the believers whose qualities are described here قَدْ أَفْلَحَ الْمُؤْمِنُونَ ( Successful indeed are the believers ) means, they have attained victory and are blessed, for they have succeeded.
These are the believers who have the following characteristics: الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ ( Those who with their Salah are Khashi`un. ) `Ali bin Abi Talhah reported that Ibn `Abbas said: خَـشِعُونَ "( Khashi`un ) means those with fear and with tranquillity." This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri.
It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart.
This was also the view of Ibrahim An-Nakha`i.
Al-Hasan Al-Basri said, "Their Khushu` was in their hearts." So they lowered their gaze and were humble towards others.
Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else.
At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah ﷺ said: «حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة» ( Fragrance and women have been made dear to me, and Salah was made the joy of my eye. ) وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُّعْرِضُونَ ( And those who turn away from Al-Laghw. ) refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit.
As Allah says: وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً ( And if they pass by Al-Laghw, they pass by it with dignity )25:72.
Qatadah said: "By Allah, there came to them from Allah that which kept them away from that ( evil )." وَالَّذِينَ هُمْ لِلزَّكَـوةِ فَـعِلُونَ ( And those who pay the Zakah. ) Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H.
The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah.
As Allah says in Surat Al-An`am, which was also revealed in Makkah: وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ ( but pay the due thereof on the day of their harvest, ) 6:141 It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah: قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا ( Indeed he succeeds who purifies himself (Zakkaha ).
And indeed he fails who corrupts himself.) 91:9-10 It could be that both meanings are intended, purification of the soul and of one's wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters.
And Allah knows best. وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ ( And those who guard their private parts.
Except from their wives and their right hand possessions, for then, they are free from blame.
But whoever seeks beyond that, then those are the transgressors. ) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives.
One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him.
Allah says: فَإِنَّهُمْ غَيْرُ مَلُومِينَفَمَنِ ابْتَغَى وَرَآءَ ذلِكَ ( they are free from blame.
But whoever seeks beyond that ) meaning, other than a wife or slave girl, فَأُوْلَـئِكَ هُمُ الْعَادُونَ ( then those are the transgressors. ) meaning , aggressors. وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ ( Those who are faithfully true to their Amanat and to their covenants ) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word.
This is not like the hypocrites about whom the Messenger of Allah ﷺ said: «آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان» ( The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust. ) وَالَّذِينَ هُمْ عَلَى صَلَوَتِهِمْ يُحَـفِظُونَ ( And those who strictly guard their Salawat. ) means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: "I asked the Messenger of Allah ﷺ, `O Messenger of Allah, which deed is most beloved to Allah' He said, «الصَّلَاةُ عَلَى وَقْتِهَا» ( Prayer at the appointed time. ) I said, `Then what' He said, «بِرُّ الْوَالِدَيْن» ( Kindness to one's parents.
) I said, `Then what' He said, «الْجِهَادُ فِي سَبِيلِ الله» ( Jihad in the way of Allah. ) It was recorded in the Two Sahihs.
Qatadah said: "At the fixed times, with the proper bowing and prostration." Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said: «اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن» ( Adhere to righteousness, you will never be able encompass it all.
Know that the best of your deeds is Salah.
None will preserve his Wuddu' except the believer. ) Having described them with these praiseworthy characteristics and righteous deeds, Allah then says: أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ ( These are indeed the heirs.
Who shall inherit Firdaws.
They shall dwell therein forever. ) It was recorded in the Two Sahihs that the Messenger of Allah ﷺ said: «إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن» ( If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty ) Throne of the Most Merciful.) Ibn Abi Hatim recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَنْزِلَانِ: مَنْزِلٌ فِي الْجَنَّةِ، وَمَنْزِلٌ فِي النَّارِ، فَإِنْ مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ، فَذَلِكَ قَوْلُهُ: أُوْلَـئِكَ هُمُ الْوَرِثُونَ » ( There is not one among you who does not have two homes, a home in Paradise and a home in Hell.
If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs. ) Ibn Jurayj narrated from Layth from Mujahid: أُوْلَـئِكَ هُمُ الْوَرِثُونَ ( These are indeed the heirs. ) "The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate.
So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord.
Indeed, they will be given more than that as well." This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said: «يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ،فَيَغْفِرُهَا اللهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى» ( Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin ) on the Jews and Christians.) According to another version: the Messenger of Allah ﷺ said: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ لِكُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيُقَالُ: هَذَا فِكَاكُكَ مِنَ النَّار» ( When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, "This is your ransom from the Fire." ) `Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath.
I say: this Ayah is like Allah's saying: تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً ( Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa. ) 19:63 وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ ( This is the Paradise which you have been made to inherit because of your deeds which you used to do. ) 43:72

( But whoso craveth beyond that ) but whoever seeks other than the lawful, ( such are transgressors ) who step from the lawful into the unlawful,

But whoever seeks beyond that, then those are the transgressors;

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