It is Meccan, and it has one hundred and nineteen verses. And eighteen according to the Kufans. [It was revealed after Surah Al-Anbiya.] 'In the name of Allah, the Most Gracious, the Most Merciful.'

The word "لما" (when) is a negation of what is expected, while "لما" confirms it. There is no doubt that the believers were expecting such glad tidings, which is the news of their steadfast success. They were addressed with what indicates the confirmation of what they anticipated. And success is: achieving what one desires. It was said: remaining in goodness. And "أفْلَحَ" (he succeeded) means to enter into success, like "أبشر" (give glad tidings), which means to enter into glad tidings.

It is said: "أفلحه" (he succeeded) means he led him to success. And there is a reading by Talhah ibn Masrif: "أفلح" (he succeeded), in the passive form.

And from him: "أفلحوا" (they succeeded), based on: "أكلوني البراغيث" (the fleas ate me). Or based on ambiguity and interpretation. And from him: "أفلح" (he succeeded), with a dammah without a waw, sufficing with it, as in the saying:

"If only the doctors were around me... and with the doctors were the healers."

The original: "كانوا حولي" (they were around me), was shortened, and "الأطباء" (the doctors) was shortened for the necessity of meter, and they are the scholars of medicine. And "الأساة" (the healers) is the plural of "آس" (healer), like "السعاة" (the runners), who are the ones directly involved in treatment from the doctors, from "الأسى" (grief), meaning healing. And "الاساء" - with a kasrah - is the medicine, and it may be the origin of the narration, as narrated by "الشفاء" (the healing), so its right is the letter "ألف" (alif).

If you say: What is a believer? I say: He is, in language, the one who affirms. As for in the Sharia, there is a difference of opinion on two sayings. One of them is that everyone who utters the two testimonies, with his heart in agreement with his tongue, is a believer. The other is that it is a praiseworthy attribute that is only deserved by the righteous and pious, not by the sinful and wretched.

Mahamud said: "There is a difference in faith on two sayings. One of them is that everyone who utters the two testimonies, with his heart in agreement with his tongue, has the attribute of faith. The other is that it is a praiseworthy attribute that is only deserved by the righteous and pious, not by the sinful and wretched." Ahmad said: The first is the view of the Asharites, and the second is the view of the Mu'tazilites. The sinful monotheist, according to them, is neither a believer nor a disbeliever. If the Mu'tazilites did not base their belief on the prohibition of Paradise for the sinful monotheist, based on the fact that he does not fall under the promise of the believers, the discussion with them would be verbal. However, they arranged a great matter from the foundations of religion and its principles. The judge transmitted from them in the letter of faith a long confusion, and he transmitted from their ancients like Amr ibn Ubayd and his peers that faith is the affirmation in the heart and all the obligations of religion in action and abandonment. And he transmitted from Abu al-Hudhayl al-Allaf that faith is all the obligations of religion and its supererogatory acts.

The summary of the judge's proof for the people of the Sunnah is that faith in language is merely affirmation by consensus, so it must be so in Sharia, acting upon His saying: "And We did not send any messenger except with the tongue of his people," with its safety from opposing transmission. For if it were for His Prophet, blessings and peace be upon him, it would have been transmitted because it is based on the principle of promise and warning, and it was not transmitted, because the transmission is either singular or mutawatir to the end of its matter.

The humility in prayer is the fear of the heart and lowering the gaze - according to Qatadah: it is obliging him to the place of prostration.

And regarding the Prophet, blessings and peace be upon him: he used to pray while raising his gaze to the sky. When this verse was revealed, he lowered his gaze towards his mosque. [This was narrated by Al-Hakim from the narration of Ibn Sirin from Abu Huraira, but he said, 'He lowered his head and said it is authentic, except that it was narrated as mursal.' And the mursal was narrated by Abu Dawood and Al-Tabari from Ibn Sirin from the Prophet, blessings and peace be upon him, and he said: 'There is a consideration in this.' Likewise, Al-Wahidi narrated it in the reasons from the path of Ibn Aliah, from Ayyub, from Ibn Sirin in a connected manner.] A man among the scholars, when he stood for prayer, feared the Most Merciful to direct his gaze towards something or to occupy his mind with worldly matters. It is said that this is gathering one's focus for it and turning away from anything else. Among humility is to observe the etiquettes, avoiding pulling the garment, fidgeting with his body and clothes, looking around, stretching, yawning, closing the eyes, covering the mouth, letting the garment hang, cracking fingers, intertwining fingers, shortening the prayer, and shifting pebbles. It was narrated from the Prophet, blessings and peace be upon him, that he saw a man fidgeting with his beard during prayer and said, 'If his heart were humble, his limbs would be humble.' [This was narrated by Al-Hakim Al-Tirmidhi in Al-Nawadir in the forty-sixth after the hundred from the hadith of Abu Huraira, and in it is Sulayman Ibn Amr, who is Abu Dawood, and Al-Nakha'i, one of those accused of fabricating hadith. In the explanation of Sahih Al-Bukhari by Zain Al-Din Ibn Al-Munir, it is mentioned that the Prophet, blessings and peace be upon him, said to Aisha, 'If the heart of this one were humble, his limbs would be humble.'] And Al-Hasan looked at a man fidgeting with pebbles while saying: O Allah, marry me to the houris. He said: What a terrible suitor you are! You are proposing while you fidget. If you ask: Why is prayer attributed to them? I say: Because prayer is a connection between the one praying and the one prayed to. The one praying benefits from it alone; it is his provision and his supplies, thus it is his prayer. As for the one prayed to, He is self-sufficient and transcendent above the need for it and benefiting from it.