Al-Ma'aarij (The Ascending Stairways)

32. And those who keep their trusts and covenants.

33. And those who stand firm in their true testimonies.

34. And those who guard their ritual prayers.

35. Such shall be honored in the Gardens.

Reference is made to another characteristics of their in the blessed Verse 32, saying

“Those who keep their trusts and covenants.”

It is noteworthy that the Arabic word

amana (“trust”)

encompasses a broad range of meanings implying not only different earthly trusts of people but also Divine ones and also those of the Prophets and Infallible Imams (as). Each of the Divine Bounties is one of His trusts. Likewise, social positions, particularly leadership, are amongst the most important trusts.

Thus, it is narrated from Imam Baqir (as) and Imam Sadiq (as) concerning the exegesis of the blessed Verse

“Verily Allah commands you to restore the trusted things to their owners”

that people are commanded to restore rulership and guardianship to their worthy guardians.¹

It is attested elsewhere in the Holy Qur’an²

“Verily We did offer the trust to the heavens and the earth and the mountains, but they declined to bear it and were afraid of it; but man bore it. He was unjust and ignorant.”

Above all, it is incumbent upon Muslims to preserve Divine religion and His Book, as His Greatest of trusts.

The Arabic term

‘ahd (“covenant”)

implies a wide semantic range, including both people’s and Divine covenants, since the term is applied to any kind of obligation vested with someone. Therefore, one who believes in God Almighty and His Messenger (S) has indubitably accepted great obligations. Great emphasis is laid by the Islamic faith on keeping one’s trusts and covenants as one of the most significant tokens of true faith.

The blessed Verse 33 adds that it is the characteristic of the believers and those who rise bear true testimony, since bearing just witness and refraining from concealing the same are most significant pillars of administering justice in human society.

They inquire as to the reasons behind bearing testimony against people entailing in their animosity and thereby creating problems for themselves. Such people are indifferent toward human rights, devoid of social spirit, and irresponsible toward administration of justice.

It is in this vein that the Holy Qur’an recurrently calls Muslims unto bearing true witness and regards its concealment as a sin³ . The issue is of particular significance in Islamic law serving as the pillar of proving many an individual and social law governed by particular laws and rulings.

The last characteristic of the good is mentioned in the blessed Verse 34, which once again refers to the establishment of ritual prayers, mentioned above in the opening blessed Verses, saying:

“those who guard their ritual prayers.”

Reference was made above of the point as per which obligatory ritual prayers are herein intended by salat. Reference was already made of supererogatory ritual prayers.

The first characteristic alludes to steadfastness in establishing such prayers, though the one in question make mention of acting upon the rules, pillars, and the characteristics of the same through which such prayers are preserved from corruption and the spirit of salat, the presence of mind while performing it, is reinforced.

Thus, the moral impediments to its acknowledgement are removed and it is regarded by no means as a repetition. Such beginning and end reflect that above all, according attention to the establishment of ritual prayers is the most significant characteristic of the believers, since it is the most exalted school of spiritual growth and the most significant means of the purification of the soul and society.

Finally, the blessed Verse indicates the final goal of those who possess such characteristics.

In the same manner that the preceding Verses were indicative of the final goal of the sinners, the blessed Verse 35 reflects tersely that those who possess such characteristics shall dwell in the Gardens of Paradise and shall be cherished from all respects, as they are Allah’s guests for whom all means of comfort and hospitality will have been available by the Most-Compassionate and the Omnipotent Allah.

The twain expressions,

jannat (“gardens”)

and

mukramun (“honored”)

allude to the material and spiritual Bounties bestowed upon such people.