7. Sura al-Araf
The Quranic Text & Ali’s Version:
وَالَّذِينَ
يُمَسَّكُونَ
بِالْكِتَابِ
وَأَقَامُواْ
الصَّلاَةَ
إِنَّا لاَ
نُضِيعُ أَجْرَ
الْمُصْلِحِينَ
﴿١٧٠﴾
7: 170. As to those who hold fast by the Book and establish regular prayer; never shall We suffer the reward of the righteous to perish.
Pickthall’s Version:
7: 170
Pickthall And as for those who make (men) keep the Scripture, and establish worship--lo! We squander not the wages of reformers.
Transliteration Wallazina yumassiku_na bil kita_bi wa aqa_mus sala_h(ta), inna_ la_ nudi'u ajral muslihin(a).
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2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
وَأَقِيمُواْ
الصَّلاَةَ
وَآتُواْ الزَّكَاةَ
وَارْكَعُواْ
مَعَ الرَّاكِعِينَ
﴿٤٣﴾
2: 43. And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship).
C60. The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran.
The chief feature of Jewish worship was and is the bowing of the head.
لَّيْسَ
الْبِرَّ أَن
تُوَلُّواْ
وُجُوهَكُمْ
قِبَلَ الْمَشْرِقِ
وَالْمَغْرِبِ
...
2: 177. It is not righteousness that ye turn your faces toward East or West;
... وَلَـكِنَّ الْبِرَّ ...
but it is righteousness
C177. As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of Allah and the love of his fellow-men.
We are given four heads:
1. our faith should be true and sincere;
2. we must be prepared to show it in deeds of charity to our fellowmen;
3. we must be good citizens, supporting social organisation; and
4. our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately.
... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ...
to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers;
C178. Faith is not merely a matter of words. We must realise the presence and goodness of Allah. When we do so, the scales fall form our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today.
We also see Allah's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (R).
... وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى ...
to spend of your substance, out of love for Him, for your kin,
C179. Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation:
- our kith and kin;
- orphans (including any persons who are without support or help);
- people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask);
- the stranger, who is entitled to laws of hospitality;
- the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them);
- and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included.
... وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ...
for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;
... وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ...
to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made;
C180. Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters.
... وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ...
and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic.
C181. Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns).
Three sets of circumstances are specially mentioned for the exercise of this virtue:
1. bodily pain or suffering,
2. adversities or injuries of all kinds, deserved and underserved and
3. periods of public panic, such as war, violence, pestilence, etc.
... أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ﴿١٧٧﴾
Such are the people of truth, the Allah-fearing.
2: 43 [ al Bakarah, Medina 87, addressed to the Children of Israel ]
Asad and be constant in prayer, and spend in charity, and bow down in prayer
Pickthall Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).
Transliteration Wa aqimus sala_ta wa a_tuz zaka_ta war ka'u_ ma'ar ra_ki'in(a).
[ Ali’s notes: 60 The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran. The chief feature of Jewish worship was and is the bowing of the head. (2.43)
[ Asad’s note 34: In Islamic Law, zakah denotes an obligatory tax, incumbent on Muslims, which is meant to purify a person’s capital and income from the taint of selfishness. The proceeds of the tax are to be spent mainly, but no exclusively, on the poor. ………….Since, however, in this verse it refers to the Children of Israel and obviously implies only acts of charity towards the poor, it is more appropriate to translate it as “almsgiving” or “charity”. ……]
[ Ruby’s note: It is extremely important to note that the same terms “SALAT” AND “ZAKAT” are used to denote the Jewish prayer and charity. ]
2: 177 [al-Baqarah, Medina 87 Righteous Defined]
Asad True piety does not consist of turning your faces towards the east or the west – but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
Pickthall It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the Prophets; and giveth his wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God fearing.
Transliteration Laisal birra an tuwallu_ wuju_hakum qibalal masyriqi wal magribi wa la_kinnal birra man a_mana billa_hi wal yamil a_khiri wal mala_'ikati wal kita_bi wan nabiyyin(a), wa a_tal ma_la 'ala_ hubbihi zawil qurba_ wal yata_ma_ wal masa_kina wabnas sabil(i), was sa_'ilina wa fir riqa_b(i), wa aqa_mas sala_ta wa a_taz zaka_h(ta), wal mu_fu_na bi 'ahdihim iza_ 'a_hadu_, was sa_birina fil ba'sa_'i wad darra_'i wa hinal ba's(i), ula_'ikal lazina sadaqu_, wa ula_'ika humul muttaqu_n(a).
Notes on above verse 2:177
[ Ruby’s note: This definition of piety is a recapitulation of all the fundamental ideas of goodness. One who believes in the Creator and His Supreme Presence and His entire system of creation, the agents [angels], the Revelations, the Messengers, and does good work, the most important these are charity, freeing slaves, keeping in touch with the Almighty through prayer, keep promises in life [on which others hope, trust and depend ], patient. These are the essence of piety and sincerity and comes from the true God consciousness. The emphasis is on the spirit of charity and compassion– to give, to free people from bondage, to care for needy and the helpless, to do good to fellow human beings, are all imbedded in this verse. But all these should come from the consciousness of God and that everything belongs to Him and He is the Cause of all causes and the Disposer of all affairs therefore patience is a natural characteristic of the pious people in this life. Here by mentioning in this context of laying down the fundamentals of piety the issue of freeing slaves or people in bondage, it is indicting that it should be the social objective to abolish slavery. This verse is revealed in Medina at a time when the Muslims are about to acquire a lot of prisoners of war who would be part of the slaves. ]
[ Ali’s notes : 177 As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellowmen; (3) we must be good citizens, supporting social organization; and (4) our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately. (2.177)
178 Faith is not merely a matter of words. We must realize the presence and goodness of God. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (2.177)
179 Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin; orphans (including any persons who are without support or help); people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them); and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. (2.177)
180 Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters. (2.177)
181 Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns). Three sets of circumstances are specially mentioned for the exercise of this virtue: (1) bodily pain or suffering, (2) adversities or injuries of all kinds, deserved and underserved and (3) periods of public panic, such as war, violence, pestilence, etc. (2.177) ]
[ Asad’s notes: 143 – Thus, the Quran stresses the principle that mere compliance with outward forms does not fulfill the requirements of piety………
144 – In this context, the term “revelation” (al-kitab) carries, according to most of the commentators, a generic significance: it refers to the fact of divine revelation as such. As regards belief in angels, it is postulated here because it is through these spiritual beings or forces ……..that God reveals His will to the prophets and, thus, to mankind at large.
145: The expression “ibn as-sabil (lit., “son of the road”) denotes any person who is far rfrom his home, and especially one who, because of this circumstances, does not have sufficient means of livelihood at his disposal…………
146 – Ar-raqabah (of which ar-raqab is the plural) denotes, literally, “the neck”, and signifies also the whole of a human person. Metonymically, the expression “fi’r-raqib denotes “in the cause of freeing human beings from bondage”, and applies to both the ransoming of captives and the freeing of slaves. ……….At the time of the revelation of the Quran, slavery was an established institution throughout the world, and its sudden abolition would hve been economically impossible. In order to obviate this difficulty, and at the same time to brig about an eventual abolition of all slavery, the Quran ordains in 8:67 that henceforth only captives taken in a just war (jihad) may be kept as slaves. But even with regard to persons enslaved in this or – before the revelation of 8:67 – in any other way, the Quran stresses the great merit inherent in the freeing of slaves, and stipulates it as a means of atonement for various transgressions (see, e.g., 4:92, 5:89, 58:3). In addition, the Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a human being from bondage is among the most praiseworthy acts which a Muslim could perform. (For a critical discussion and analysis……….see Nayl al-Awtar VI, 199ff.)
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5. Surah Al-Ma'idah (The Repast)
Medina Period
The Quranic Text & Ali’s Version:
وَلَقَدْ
أَخَذَ اللّهُ
مِيثَاقَ بَنِي
إِسْرَآئِيلَ
وَبَعَثْنَا
مِنهُمُ اثْنَيْ
عَشَرَ نَقِيبًا...
5: 12. Allah did aforetime take a Covenant from the Children of Israel, and We appointed twelve captains among them,
"Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.'" (Exod. 19:7-8).
This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see 2:60 and n. 73).
For census purposes the names of the elders of the tribes are given in Num. 1:4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy but the land of Canaan: their names are mentioned in Num. 13:1-16.
See also, below, 5:20-26 and notes.
... وَقَالَ اللّهُ إِنِّي مَعَكُمْ ...
and Allah said: "I am with you:
... لَئِنْ أَقَمْتُمُ الصَّلاَةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ ...
- if ye (but) establish regular prayers,
- practice regular charity,
- believe in My apostles, honor and assist them and
... وَأَقْرَضْتُمُ اللّهَ قَرْضًا حَسَنًا ...
- loan to Allah a beautiful loan,
The phrase means "spending in the cause of Allah".
Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold.
... لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ...
verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath;
... فَمَن كَفَرَ بَعْدَ ذَلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ ﴿١٢﴾
but if any of you, after this, resisteth faith, he hath truly wandered from the path of rectitude."
C711. The path of rectitude: or the even way:
إِنَّمَا
وَلِيُّكُمُ
اللّهُ وَرَسُولُهُ
وَالَّذِينَ
آمَنُواْ ...
2: 55. Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,
... الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ ﴿٥٥﴾
those who establish regular prayers and regular charity, and they bow down humbly (in worship).
وَمَن
يَتَوَلَّ
اللّهَ وَرَسُولَهُ
وَالَّذِينَ
آمَنُواْ فَإِنَّ
حِزْبَ اللّهِ
هُمُ الْغَالِبُونَ
﴿٥٦﴾
2: 56. As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers, it is the fellowship of Allah that must certainly triumph.
Asad’s Version:
5: 12 And, indeed, God accepted a [similar] solemn pledge from the children of Israel when We caused twelve of their leader to be sent [to Canaam as spies]. And God said: “Behold, I shall be with you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and offer up unto God a goodly loan, I will surely efface your bad deeds and bring you into gardens through which running waters flow.
But he from among you who, after this, denies the truth, will indeed have strayed from the right path!”
5: 55, 56 Behold, your only helper shall be God, and His Apostle, and those who have attained to faith – those that are constant in prayer, and render the purifying dues, and bow down [before God] : for, all who ally themselves with God and his Apostle and those who have attained to faith – behold, it is they, the partisans of God, who shall be victorious!
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6. Sura al-Anam
The Quranic Text & Ali’s Version:
قُلْ
أَنَدْعُو مِن
دُونِ اللّهِ
مَا لاَ يَنفَعُنَا
وَلاَ يَضُرُّنَا...
6: 71. Say:
"Shall we indeed call on others besides Allah, things that can do us neither good nor harm,
C895. In continuation of the seven heads of argument referred to in notes. 876 and 885, we have here the final two heads:
8. who would, after receiving guidance from the living, eternal God, turn to lifeless idols? to do so would indeed show that we were made into fools, wandering to a precipice;
9. therefore accept the only true guidance, the guidance of God, and obey his Law, for we shall have to answer before His judgment-seat.
...وَنُرَدُّ عَلَى أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللّهُ...
and turn on our heels after receiving guidance from Allah?
...كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا...
-- like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling 'Come to us', (vainly) guiding him to the Path."
...قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَىَ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ ﴿٧١﴾
Say:
"Allah's guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds;
وَأَنْ
أَقِيمُواْ
الصَّلاةَ
وَاتَّقُوهُ...
6: 72. "To establish regular prayers and to fear Allah;
...وَهُوَ الَّذِيَ إِلَيْهِ تُحْشَرُونَ ﴿٧٢﴾
for it is to him that we shall be gathered together."
وَهَـذَا
كِتَابٌ أَنزَلْنَاهُ
مُبَارَكٌ
مُّصَدِّقُ
الَّذِي بَيْنَ
يَدَيْهِ...
6: 92. And this is a Book which We have revealed, bringing blessings, and confirming (the revelations) which came before it:
C912. Muharak: blessed, as having received Allah's blessing; bringer of blessings to others, as having been blessed by Allah.
Allah's highest blessing is the Guidance and Light which the Book brings to us, and which brings us nearer to Him.
...وَلِتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا...
that thou mayest warn the Mother of Cities and all around her.
C913. Mother of Cities: Makkah, now the Qiblah and Centre of Islam.
If this verse was (like the greater part of the Chapter) revealed in Makkah before the Hijrah, and before Makkah was made the Qiblah of Islam, Makkah was nonetheless the Mother of Cities, being traditionally associated with Abraham and with Adam and Eve (see 2:125, and n. 217 to 2:197).
All round Makkah: would mean, the whole world if we took upon Mecca as the centre.
...وَالَّذِينَ يُؤْمِنُونَ بِالآخِرَةِ يُؤْمِنُونَ بِهِ ...
Those who believe in the Hereafter believe in this (Book),
...وَهُمْ عَلَى صَلاَتِهِمْ يُحَافِظُونَ ﴿٩٢﴾
and they are constant in guarding their prayers.
C914. An earnest study of the Quran is true worship; so is Prayer, and so are all deeds of goodness and charity.
Asad’s Version:
6: 71 Say: “Shall we invoke, instead of God, something that can neither benefit us not harm us, and [thus] turn around on our heels after God has guided us aright? –like one whom the satans have enticed into blundering after earthly lust, the while his companions, trying to guide him, call our unto him [from afar], “Come you to us!”
Say: “Verily, God’s guidance is the only guidance: and so we have been bidden to surrender of all the worlds, 6: 72 and to be constant in prayer and conscious of Him: for it is He unto whom you all shall be gathered.”
6: 92 And this [the Quran], too, is a divine writ which We have bestowed from on high – blessed, confirming the truth of whatever there still remains [of earlier revelations] – and [this] in order that you may warn the foremost of all cities and all who dwell around it. And those who believe in the life to come do believe in this ; and it is they who are ever-mindful of their prayers.
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8. Surah Al Anfal
The Quranic Text & Ali’s Version:
إِنَّمَا
الْمُؤْمِنُونَ
الَّذِينَ إِذَا
ذُكِرَ اللّهُ
وَجِلَتْ
قُلُوبُهُمْ...
8: 2. For, believers are those who,
- when Allah is mentioned, feel a tremor in their hearts,
...وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا...
- and when they hear His signs rehearsed, find their faith strengthened,
...وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ﴿٢﴾
- and put (all) their trust in their Lord.
الَّذِينَ
يُقِيمُونَ
الصَّلاَةَ
وَمِمَّا
رَزَقْنَاهُمْ
يُنفِقُونَ ﴿٣﴾
8: 3. - Who establish regular prayers
- and spend (freely) out of the gifts We have given them for sustenance:
أُوْلَـئِكَ
هُمُ الْمُؤْمِنُونَ
حَقًّا...
8: 4. Such in truth are the believers:
...لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ﴿٤﴾
they have grades of dignity with their Lord, and forgiveness, and generous sustenance.
C1180. Sustenance: again in both the literal and the metaphorical sense. The object is to warn off from the love of booty and worldly wealth.
Why do we want these?
To all true Believers Allah gives generous sustenance in any case, in both senses, but especially in the spiritual sense, for it is coupled with forgiveness and grades of dignity before Allah' in the next verse.
Asad’s Version:
8:2-4 Believers are only they whose hearts tremble with awe whenever God is mentioned, and whose faith is strengthened whenever His message are conveyed unto them, and who is their Sustainer place their trust – those who are constant in prayer
and spend on others out of what We have provided for them as sustenance: it is they, they who are truly believers! Theirs shall be great dignity in their Sustainer’s sight, and forgiveness of sins, and a most excellent sustenance.
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9. Surah At Tawbah
The Quranic Text & Ali’s Version:
إِنَّمَا
يَعْمُرُ مَسَاجِدَ
اللّهِ مَنْ
آمَنَ بِاللّهِ
وَالْيَوْمِ
الآخِرِ...
9: 18. The mosques of Allah shall be visited and maintained by such as
- believe in Allah and the Last Day,
...وَأَقَامَ الصَّلاَةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلاَّ اللّهَ...
- establish regular prayers,
- and practice regular charity,
- and fear none (at all) except Allah.
C1267. See the previous note.
Sincere Believers are those who have faith in Allah and the future, and have a spirit of devotion and charity -a true and abiding spirit, not merely isolated acts now and again.
Moreover they must not bow to worldly greed or ambition, which produces fear of worldly power.
...فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ ﴿١٨﴾
It is they who are expected to be on true guidance.
C1268. Others may call themselves by what names they like. True guidance is shown by the tests here indicated.
وَالْمُؤْمِنُونَ
وَالْمُؤْمِنَاتُ
بَعْضُهُمْ
أَوْلِيَاء
بَعْضٍ...
9: 71. The believers, men and women, are protectors, one of another:
...يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ...
- they enjoin what is just, and forbid what is evil:
...وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ...
- they observe regular prayers,
- practice regular charity,
- and obey Allah and His Messenger.
...أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٧١﴾
On them will Allah pour His mercy:
for Allah is Exalted in power, Wise.
Asad’s Version:
9: 18 Only he should visit or tend God’s house of worship who believes in God and the Last Day, and in constant in prayer, and spends in charity, and stands in awe of none but God: for [only such as] these may hope to be among the right guided!.
9: 71 And the believers, both men and women – they are close unto one another: they enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dies, and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty, wise!
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13. Surah Ar Ra'd
The Quranic Text & Ali’s Version:
13: 14. For Him (alone) is prayer in Truth:
C1822. Haq: truth; right; what is due, befitting, proper.
All these meanings are to be understood here.
If we worship anything other than Allah (whether it is idols, stars, powers of nature, spirits, or deified men, or Self, or Power, or Wealth, Science or Art, Talent or Intellect), our worship is both foolish and futile.
...وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لاَ يَسْتَجِيبُونَ لَهُم بِشَيْءٍ...
any others that they call upon besides Him hear them no more than
...إِلاَّ كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاء لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ...
if they were to stretch forth their hands for water to reach their mouth but it reaches them not:
...وَمَا دُعَاء الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ ﴿١٤﴾
for the prayer of those without Faith is nothing but (futile) wandering (in the mind).
C1823. Without Faith, it is obvious that prayer or worship has no meaning whatever. It is but an aberration of the mind. But there is a deeper meaning.
You may have false faith, as in superstitions or in worshipping things other than Allah, as explained in the last note. In that case, too, you are pursuing mere phantoms of the mind. When you come to examine it, it is mere imbecility or futility.
Worship and prayer are justified only to Allah, the One True God. (R).
وَالَّذِينَ
صَبَرُواْ
ابْتِغَاء
وَجْهِ رَبِّهِمْ...
13: 22. Those who patiently persevere, seeking the countenance their Lord;
...وَأَقَامُواْ الصَّلاَةَ وَأَنفَقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلاَنِيَةً...
establish regular prayers;
spend, out of (the gifts) We have bestowed for their sustenance, secretly and openly;
...وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ...
and turn off Evil with good:
...أُوْلَئِكَ لَهُمْ عُقْبَى الدَّارِ ﴿٢٢﴾
for such there is the final attainment of the (Eternal) Home --
C1836. Their journey in this life was at best a sojourn. The Heaven is their eternal Home, which is further prefigured in the two following verses.
جَنَّاتُ
عَدْنٍ يَدْخُلُونَهَا
وَمَنْ صَلَحَ
مِنْ آبَائِهِمْ
وَأَزْوَاجِهِمْ
وَذُرِّيَّاتِهِمْ...
13: 23. Gardens of perpetual bliss:
they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring:
C1837. The relationships of this life are temporal, but love in righteousness is eternal.
In the eternal Gardens of Bliss the righteous will be reunited with all those near and dear ones whom they loved, provided only that they were righteous also; for in eternity nothing else counts.
Blood-relationships and marriage relationships create certain physical bonds in this life, which may lead to much good, and possibly also to evil. All that is physical or evil will go. But the good will come forth with a new meaning in the final Reckoning. Thus ancestors and descendants, husbands and wives, brothers and sisters, (for dhurriyat includes them), whose love was pure and sanctified, will find new bliss in the perfecting of their love and will see a new and mystic meaning in the old and ephemeral bonds.
Can we wonder at Jacob's reunion with Joseph, or that of Moses with Aaron, or Muhammad Al Mustafa with the Lady Khadija?
In fact all the Righteous will be reunited in the Hereafter (12:101).
...وَالمَلاَئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ ﴿٢٣﴾
and angels shall enter unto them from every gate (with the salutation):
سَلاَمٌ
عَلَيْكُم بِمَا
صَبَرْتُمْ
فَنِعْمَ عُقْبَى
الدَّارِ ﴿٢٤﴾
13: 24. "Peace unto you for that ye persevered in patience!
Now how excellent is the final Home!"
Other Versions:
13: 14
Asad Unto Him is due all praer aiming at the Ultimate Truth,……..
Pickthall Unto Him is the real prayer. Those unto whom they pray beside Allah respond to them not at all, save as (if the response to) one who stretcheth forth his hands toward water (asking) that it may come unto his mouth, and it will never reach it. The prayer of disbelievers goeth (far) astray.
Transliteration Lahu_ da'watul haqq(i), wallazina yad'u_na min du_nihi la_ yastajibu_na lahum bi syai'in illa_ ka ba_siti kaffaihi ilal ma_'i liyabluga fa_hu wa ma_ huwa bi ba_ligih(i), wa ma_ du'a_'ul ka_firina illa_ fi dala_l(in).
[ asad note 30: ……..the expression “da’wat al-haqq” may be understood in the sense of “prayer directed towards Him who is the Ultimate Reality”,…….]
[Yusuf Ali’s notes
1822 Haqq=truth; right; what is due, befitting, proper. All these meanings are to be understood here. If we worship anything other than Allah (whether it is idols, stars, powers of nature, spirits, or deified men, or Self, or Power, or Wealth, Science or Art, Talent or Intellect), our worship is both foolish and futile. (13.14)
1823 Without Faith, it is obvious that prayer or worship has no meaning whatever. It is but an aberration of the mind. But there is a deeper meaning. You may have false faith, as in superstitions or in worshipping things other than Allah, as explained in the last note. In that case, too, you are pursuing mere phantoms of the mind. When you come to examine it, it is mere imbecility or futility. Worship and prayer are justified only to Allah, the One True God. (13.14)]
13: 22
Pickthall Such as persevere in seeking their Lord's countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.
Transliteration Wallazina sabaru-btiga_'a wajhi rabbihim wa aqa_mus sala_ta wa anfaqu_ mimma_ razaqna_hum sirraw wa 'ala_niyataw wa yadra'u_na bil hasana_tis sayyi'ata ula_'ika lahum 'uqbad da_r(i),
[ Asad note 44: ………But the great majority of the classical commentators hold that the meaning is “they repay evil with good” : thus Al-hasan al-Basri (as quoted by Baghawi, Zamakhshari and Razi): “When they are deprived [of anything], they give; and when they are wronged, they forgive.” Tabari’s explanation is very similar: “They repel the evil done to them by doing good to those who did it”; and “they do not repay evil with evil, but repel it by [doing ] good”. See also 41:34-36. ]
13: 23
Pickthall Gardens of Eden which they enter, along with all who do right of their fathers and their helpmeets and their seed. The angels enter unto them from every gate.
Transliteration Janna_tu 'adniy yadkhulu_naha_ wa man salaha mina a_ba_'ihim wa azwa_jihim wa zurriyya_tihim wal mala_'ikatu yadkhulu_na 'alaihim min kulli ba_b(in).
13: 24
Pickthall (Saying): Peace be unto you because ye persevered. Ah, passing sweet will be the sequel of the (heavenly) Home.
Transliteration Sala_mun 'alaikum bima_ sabartum fa ni'ma 'uqbad da_r(i).
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14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَآتَاكُم
مِّن كُلِّ مَا
سَأَلْتُمُوهُ...
14: 34. And He giveth you of all that ye ask for.
C1910. Sincere and true prayer in faith is answered by Allah. Thus He gives us everything which a wise and benevolent Providence can give.
...وَإِن تَعُدُّواْ نِعْمَتَ اللّهِ لاَ تُحْصُوهَا...
But if ye count the favors of Allah, never will ye be able to number them:
...إِنَّ الإِنسَانَ لَظَلُومٌ كَفَّارٌ ﴿٣٤﴾
verily, man is given up to injustice and ingratitude.
C1911. I have tried to render the intensive forms of the Arabic by what I consider their near equivalent here:
the phrase "given up to injustice and ingratitude" suggests habitual ignoring of just values and ingratitude for the innumerable gifts and favours which Allah has showered on mankind.
Other Versions:
14: 34
Asad And does He give you something out of what you may be asking of Him; and should you try to count God’s blessings, you could never compute them. [And yet] behold, man is indeed most persistent in wrongdoing, stubbornly ingrate!
Pickthall And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.
Transliteration Wa a_ta_kum min kulli ma_ sa'altumu_h(u), wa in ta'uddu_ ni'matalla_hi la_ tuhsa_ha_, innal insa_na lazalu_mun kaffa_r(un).
[Ali’s note: 1910 Sincere and true prayer in faith is answered by Allah. Thus He gives us everything which a wise and benevolent Providence can give. (14.34)
I have tried to render the intensive forms of the Arabic by what I consider their near equivalent here: the phrase "given up to injustice and ingratitude" suggests habitual ignoring of just values and ingratitude for the innumerable gifts and favours which Allah has showered on mankind. (14.34)]
[Asad note 47: God satisfies every one of man’s desires, provided that His unfathomable wisdom regards its satisfaction as ultimately beneficial to the human being concerned: this is the meaning of the preposition min preceding the phrase “what you may be asking”. ]
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17. [ al-Israa, Mecca 50]
The Quranic Text & Ali’s Version:
قُلِ ادْعُواْ
اللّهَ أَوِ
ادْعُواْ
الرَّحْمَـنَ...
17: 110. Say:
"Call upon Allah, or call upon Rahman:
C2321. Cf. 7:180.
Rahman describes one of the attributes of Allah, -His grace and Mercy which come to the sinner even before he feels conscious of the need of it,- the preventive Grace which saves Allah's servants from sin. See n. 19 to 1:1.
Allah can be invoked, either by His simple name, which includes all attributes, or by one of the names implying the attributes by which we try to explain His nature to our limited understanding. The attribute of Mercy in Rahman was particularly repugnant to the Pagan Arabs (see 25:60, and 21:36): that is why special stress is laid on it in the Quran. (R).
...أَيًّا مَّا تَدْعُواْ فَلَهُ الأَسْمَاء الْحُسْنَى ...
by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names.
C2322. These Beautiful Names of Allah are many. The Hadith related by Tirmizi, accepted by some as authentic, mentions 99 names of Allah.
Qadhi Muhammad Sulaiman has published an Urdu monograph on the subject, published by the Daftar Rahmatun-lil-'Alamin Patiala, 1930. Those who wish to see a poetic Commentary on the names in the form of stories in English may consult Sir Edwin Arnold's Pearls of the Faith.
Sir Edwin's stories are of unequal merit, but a fine example is furnished by No. 4, al-Malik. "The King". (R).
...وَلاَ تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً ﴿١١٠﴾
Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."
C2323. Cf. 7:205.
All prayer should be pronounced with earnestness and humility, whether it is congregational prayer or the private outpouring of one's own soul.
Such an attitude is not consistent with an over-loud pronunciation of the words, though in public prayers the standard of permissible loudness is naturally higher than in the case of private prayer.
In public prayers, of course, the Azan or call to prayer will be in a loud voice to be heard near and far, but the chants from the Sacred Book should be neither so loud as to attract the hostile notice of those who do not believe not so low in tone as not to be heard by the whole congregation.
Pickthall’s Version:
17: 110
Pickthall Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud voiced in thy worship nor yet silent therein, but follow a way between.
Transliteration Wa qulil hamdu lilla_hil lazi lam yattakhiz waladaw wa lam yakul lahu_ syarikun fil mulki wa lam yakul lahu_ waliyyum minaz zulli wa kabbirhu takbira_(n).
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19. Surah Maryam
The Quranic Text & Ali’s Version:
وَجَعَلَنِي
مُبَارَكًا
أَيْنَ مَا
كُنتُ...
19: 31. "And He hath made me Blessed wheresoever I be,
...وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا ﴿٣١﴾
and hath enjoined on me Prayer and Charity as long as I live;
C2483. There is a parallelism throughout the accounts of Jesus and Yahya, with some variations. Both the parallelisms and the variations are interesting.
For instance Jesus declares at the very outset that he is a servant of Allah, thus negativing the false notion that he was Allah or the son of Allah.
The greatness of Yahya is described in 19:12-13 in terms that are not applied to Jesus, but the verses 19:14-15 as applied to Yahya are in almost identical terms with those applied to Jesus here (19:32-33).
Devotion in Prayer and Charity is a good description of Christ at its best, and pity, purity, and devotion in Yahya are a good description of the ways leading to Prayer and Charity, just as John led to Jesus.
Other Versions:
19: 31 [ Maryam, Mecca 44, Jesus speaking from Cradle as a Baby ]
Asad and made me blessed wherever I may be; and He has enjoined upon me prayer and charity as long as I live,
Pickthall And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
Transliteration Wa ja'alani muba_rakan aina ma_ kuntu wa ausha_ni bis sala_ti waz zaka_ti ma_ dumtu hay ya_