﴾1﴿ Qad aflahal mu'minoon
﴾2﴿ Allazeena hum fee Salaatihim khaashi'oon
﴾3﴿ Wallazeena hum 'anillaghwimu'ridoon
﴾4﴿ Wallazeena hum liz Zakaati faa'iloon
﴾5﴿ Wallazeena hum lifuroo jihim haafizoon
﴾6﴿ Illaa 'alaaa azwaajihim aw maa malakat aimaanuhum fa innahum ghairu maloomeen
﴾7﴿ Famanib taghaa waraaa'a zaalika fa ulaaa'ika humul 'aadoon

﴾1﴿ Indeed, the believers have succeeded
﴾2﴿ Those who humble themselves in their prayers
﴾3﴿ And those who turn away from idle and vain matters
﴾4﴿ And those who pay the Zakat (obligatory charity)
﴾5﴿ And those who guard their chastity
﴾6﴿ Except with their wives or those whom their right hands possess, for indeed they are not to be blamed
﴾7﴿ But whoever seeks beyond that, then they are the transgressors

Relevancy: This Surah is connected to Surah Al-Hajj in the following way: At the end of Surah Al-Hajj, commands were mentioned for the believers regarding worldly success; at the beginning of this Surah, the qualities of the believers are mentioned for attaining success in the Hereafter. In that Surah, there is a refutation of associating partners (shirk) in matters of lawful and unlawful (halal and haram); in this Surah, there is a criticism of associating partners in blessings, which is the basis of actual gratitude.
Claim of this surah: The refutation of associating partners in blessings (shirk fi al-barakāt) is made in six ways:
The first is through twelve rational arguments—six at the beginning of the surah and six at the end.
The second is through six transmitted (revealed) proofs.
The third is by contrasting the characteristics of the believers and the polytheists—fourteen traits for each group. The fourth is warning the polytheists by mentioning six causes of punishment and seven forms of punishment.
The fifth is the refutation of six types of shirk.
The sixth is the mention of eleven of Allah’s Most Beautiful Names (Asmā’ al-Ḥusnā) to provide knowledge of Allah, the Exalted.
Summary of the surah: This surah is divided into four sections. The first section extends up to verse 23. In this section, there is glad tidings for the believers based on seven qualities, followed by six rational arguments, and it contains the central theme (claim) of the surah.

[1] In this verse, the central attribute mentioned is faith (īmān). Imam Tirmidhi has narrated a hadith whose meaning is that when these verses were revealed, the Prophet (May Allah bless him and give him peace) turned toward the qiblah, raised his hands, and supplicated: "O Allah, increase us and do not decrease us..." (until the end of the supplication). Then he said that ten verses have been revealed to me—whoever acts upon them will enter Paradise. This indicates that what is meant by falāḥ (success) is entering Paradise and being saved from the Fire.
[2] Humility (khushūʿ) is a quality of the heart whose effects become visible on the limbs—that is, during prayer, one does not play with their body or clothing, and the heart does not bring in thoughts other than the prayer itself. In standing, bowing, and prostration, the eyes remain fixed on the place of prostration, and one does not remove pebbles or the like from in front of them (without necessity). One reflects on the meaning of the Qur'an. There is a difference of opinion among scholars regarding the ruling on humility; the correct view is that humility is obligatory, even if for a brief moment in the prayer.
[3] This is the third characteristic, and what is meant by vain talk (laghw) includes all sins and futile actions. This encompasses disbelief, polytheism, innovations, customs, falsehood, backbiting, etc. Likewise, gatherings of polytheism, innovations, customs, dances, and the like are also included in it.
[4] This is the fourth characteristic, and what is meant by zakāh in deeds is the purification of the soul (self-purification), and it also includes purifying wealth by giving charity and zakāh. Ibn Kathir has stated that the obligation of zakāh on wealth was established in Makkah, and its specific amount and minimum threshold (niṣāb) were determined in Madinah.
[5] This is the fifth characteristic: chastity and purity. The protection of private parts is of two types:
(1) Guarding them from being exposed,
(2) Keeping them pure from adultery and immoral acts.
[6] This verse is evidence that a slave woman is permissible for her master without marriage, due to the reason that “their wives” (azwājihim) have been mentioned separately.
[7] This verse is evidence that adultery, sodomy, and temporary marriage (mutʿah) are all forbidden, as all of these fall under the phrase “beyond that” (warā’a dhālik). Similarly, it is mentioned in Surah al-Maʿārij (verse 31). Imam Shāfiʿī (may Allah have mercy on him) derived from this verse that masturbation with the hand is also forbidden, and this is the correct view.