“These depend on guidance from their Lord. These are the successful.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
Taberî explains the expression 'al-muflihûn' appearing in different verses as those who reach what they seek and obtain what they hope for; these are people who attain reward in the sight of Allah, remain eternally in paradises, and are saved from the punishment promised to them. In the context of Sura al-Baqara, he transmits the disagreement among exegetes regarding to whom the expression 'alladhîna' refers, and prefers the view that Arabs who believe in the unseen and believers from the People of the Book who believe in Muhammad and the previous prophets are described as the same group with two characteristics.
وإنما رأينا أن ذلك أولى التأويلات بالآية، لأن الله جل ثناؤه نعت الفريقين بنعتهم المحمود ثم أثنى عليهم؛ فلم يكن عز وجل ليخص أحد الفريقين بالثناء مع تساويهما فيما استحقا به الثناء من الصفات
Fahreddin er-Râzî12-13. c.✓ Citation verified
In this text, al-Râzî examines the emphatic meaning of the pronoun 'hum' in the expression 'ulâika hum al-muflihûn' and the linguistic origin of the word muflih (one who attains success). The pronoun 'hum' is used to emphasize that a quality previously known to the addressee is actually realized in those very persons. The word muflih is derived from the meanings of 'shakk' and 'fath' (opening, splitting); it means that the doors of success and victory are opened for a person. Al-Râzî also touches upon how this verse is used as evidence in the disputes between the Wâidiyya and Murji'a sects.
المفلح الظافر بالمطلوب كأنه الذي انفتحت له وجوه الظفر ولم تستغلق عليه ، والمفلح بالجيم مثله ، والتركيب دال على معنى الشق والفتح ، ولهذا سمي الزراع فلاحا
Kurtubî13. c.✓ Citation verified
In this text, al-Kurtubî examines the linguistic origin and semantic layers of the word 'al-muflihûn'; he shows that the root of the word 'falah' originally means to split or cut, from which it evolved to mean overcoming difficulties and reaching what is desired, and then further to the meanings of salvation and permanence (baqâ'). He states that the meaning of the expression 've ülâike hümü'l-müflihûn' in the verse is those who will attain reward in the afterlife and remain eternally in paradise. He also transmits that the word 'hum' can be considered grammatically as an additional word serving as a separator or support.
فمعنى وأولئك هم المفلحون : أي الفائزون بالجنة والباقون فيها وقال أبن أبي إسحاق : المفلحون هم الذين أدركوا ما طلبوا ونجوا من شر ما منه هربوا والمعنى واحد
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kathîr, those indicated in this verse are the believers mentioned in the verse who 'believe in the unseen and in the previous and subsequent scriptures'; the preferred view is that the demonstrative pronoun applies to both Arab believers and believers from the People of the Book, that is, to all the believers mentioned. These are people who in this world and the next possess a light, proof, guidance, and righteousness from their Lord; they are those who attain what they seek and are saved from what they fear. Moreover, it is reported in hadiths transmitted from the Messenger of Allah that those who will come after and believe without seeing the Prophet, and those who will believe relying only on a written scripture, may possess a greater reward than the Companions.
وقد تقدم من الترجيح ان ذلك صفة للمؤمنين عامة والإشارة عائدة عليهم والله أعلم
Beydâvî13. c.✓ Citation verified
According to al-Baydâwî, the clause 'ulâika alâ hudan min rabbihim' serves as an answer to the question of why the God-fearing are specifically deserving of this guidance; the repeated use of the demonstrative pronoun emphasizes that the previous characteristics are the reason for this ruling. The preposition 'alâ' carries the meaning of elevation and dominance, representing that the God-fearing are fully established in and clothed with this guidance; this is only obtained through straining thought, continuous reflection on proofs, and self-examination of the soul. The word 'hudan' being indefinite expresses glorification, that is, it points to the fact that the nature of this guidance is incomprehensible and its degree immeasurable. Furthermore, the repetition in the expression 'ulâika hum al-muflihûn' indicates that the characteristics of the God-fearing require both worldly and otherworldly success separately, and the claim of the Wâidiyya that the wicked will remain in eternal punishment is refuted by the explanation that 'muflihûn' refers to success at the level of perfection, and those who do not possess these characteristics are not deprived of absolute success, but rather of its perfection.
ورد بأن المراد بالمفلحين الكاملون في الفلاح، ويلزمه عدم كمال الفلاح لمن ليس على صفتهم، لا عدم الفلاح له رأسا.
Comparison
Common ground
All exegetes agree that the word 'al-muflihûn' means reaching what one seeks and being saved from what one fears, especially attaining reward in this world and the next and remaining eternally in paradise. Taberî, al-Kurtubî, and Ibn Kathîr also share the view in the discussion of to whom the expression 'alladhîna'/demonstrative pronoun refers, that both Arab believers who believe in the unseen and believers from the People of the Book are meant together, and they rely on common sources of transmission such as Ibn Abbas, Ibn Mas'ud, and Katâda on this matter. Al-Râzî and al-Baydâwî converge on the point that the verse is a theological argument used against the Wâidiyya sect, and both draw attention to the function of emphasis and specification in the repetition of the pronoun/demonstrative pronoun.
Differences
While Taberî and Ibn Kathîr primarily adopt the method of transmitted exegesis and focus on the question of to whom the verse refers (Arab-People of the Book believers), al-Kurtubî and al-Râzî focus more on language/rhetoric and word etymology (the derivation of the word 'falah' from the meanings 'shakk/fath'); while al-Kurtubî interprets the pronoun 'hum' grammatically as an additional word/separator, al-Râzî sees the same pronoun as having an emphatic function—this reflects the difference in grammatical interpretation between linguistic schools. Al-Baydâwî, however, presents the most systematic theological analysis: he directly refutes the claim of the Wâidiyya that 'the wicked will remain in eternal punishment' by arguing that 'muflihûn' means success at the level of perfection; this is a deeper theological engagement than al-Râzî's mere mention of the dispute. Ibn Kathîr's hadith-focused approach (reporting that future generations who believe without seeing the Prophet may receive greater reward than the Companions) is an element not found in the others.
Historical context
While the earliest exegete Taberî (school of transmitted exegesis) presents linguistic and transmitted analysis together, in the later period al-Râzî and al-Baydâwî (theologian/Ash'arî line) brought theological depth to exegesis by foreground the role of the verse in theological disputes (Wâidiyya-Murji'a); this shows that the exegetical tradition gradually became more intertwined with jurisprudential reasoning and theological science. Al-Kurtubî, with his method emphasizing language and jurisprudence, occupies a bridge position between the two. Ibn Kathîr returns to Taberî's transmitted method and moves toward a more hadith-centered synthesis. The fundamental meaning (falah = success and attainment of purpose) has remained constant throughout all periods, but the emphasis and method (transmitted, linguistic, or theological) varies according to the period and the exegete's school.
Modern connection
The exegetical commentaries surrounding this verse serve as a constructive example regarding the relationship between knowledge and faith in contemporary times, reminding us that different bodies of knowledge (transmission, language, theology) can approach the same truth from different doors. The methodological diversity extending from Taberî to al-Baydâwî suggests that in a culture of tolerant reading, different approaches can complement rather than exclude one another. The concept of 'falah' that encompasses both worldly effort and otherworldly expectation can serve as a cautious inspiration for individuals in contemporary times to develop a balanced attitude between social responsibility and spiritual seeking.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar