َ وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ ﴿۳۳﴾ وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ ﴿۳۴﴾ أُولَئِكَ فِي جَنَّاتٍ مُكْرَمُونَ ﴿۳۵﴾ فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ ﴿۳۶﴾ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ ﴿۳۷﴾

﴾33﴿ Wallazeena hum bi shahaadaatihim qaaa'imoon
﴾34﴿ Wallazeena hum 'alaa salaatihim yuhaafizoon
﴾35﴿ Ulaaa'ika fee jannaatim mukramoon
﴾36﴿ Famaa lil lazeena kafaroo qibalaka muhti'een
﴾37﴿ Anil yameeni wa 'anish shimaali 'izeen

﴾33﴿ And those who firmly uphold their testimonies
﴾34﴿ And those who diligently guard their prayers
﴾35﴿ These are the ones who will be honored in Gardens (Paradise)
﴾36﴿ So what is the matter with those who disbelieve, hastening towards you
﴾37﴿ From the right and from the left, in groups upon groups

[33] Shahādāt is a plural form, so it includes the testimony of monotheism (tawḥīd) and prophethood (risālah), as well as correctly giving witness in matters of people’s rights.
Such a person does not show bias toward relatives or strangers, does not add or omit anything in the testimony, and does not conceal it.
[34] What is meant by guarding the prayer is performing all its conditions and pillars according to the proper Islamic manner—completing the ablution, fulfilling the sunnahs and obligations, and protecting the prayer from anything that invalidates or diminishes it, including disliked acts. All of this is included in its protection.
Prayer is mentioned both at the beginning and end of these traits, indicating that after faith, the most important deed is prayer.
[35] This glad tidings is due to these traits.
This is the true honor that will be attained after death, as mentioned in Sūrah Yāsīn (36:27).
[36,37] This warning is directed at the deniers, mentioned after describing the state of the believers, by highlighting five of their conditions.
(Muhti‘īn) – Rushing forward, staring with eyes, turning toward you with intent, or turning away from you—all these meanings are valid here.
(‘Izīn) – Being in scattered groups, meaning they do not sit with the intention to listen and pay attention, but rather to mock and ridicule.
Sitting attentively means to sit in straight rows, as mentioned in the ḥadīth of Muslim, where the noble Companions once sat in separate groups. The Prophet (may Allah bless him and give him peace) rebuked them, saying: “What is the matter that I see you in scattered groups (‘izīn*)?”*
He asked why they do not sit in rows like the angels. Even if they form circles, they should sit around the teacher, facing him. This was also the way of the Companions during lessons.
If they do not sit facing the teacher and instead sit randomly or on opposite sides, this becomes mockery. Such a method brings no real benefit.