Prayers at the Stated Time of a Day:
11. Surah Hud
The Quranic Text & Ali’s Version:
وَأَقِمِ
الصَّلاَةَ
طَرَفَيِ
النَّهَارِ ...
11: 114. And establish regular prayers at the two ends of the day
C1616. The two ends of the day: Morning and afternoon.
- The morning prayer is the Fajr, after the light is up but before sunrise: we thus get up betimes and begin the day with the remembrance of Allah and of our duty to Him.
- The early afternoon prayer, Zuhr, is immediately after noon: we are in the midst of our daily life, and again we remember Allah. (R).
... وَزُلَفًا مِّنَ اللَّيْلِ...
and at the approaches of the night:
C1617. Approaches of the night: Zulafun, plural of Zulfatun, an approach, something near at hand.
As Arabic has, like Greek, a dual number distinct from the plural, and the plural number is used here, and not the dual, it is reasonable to argue that at least three "approaches of the night" are meant.
- The late afternoon prayer, 'Asr, can be one of these three, and
- the evening prayer, Magrib, just after sunset, can be the second.
- The early night prayer, 'Isha, at supper time-when the glow of sunset is disappearing, would be the third of the "approaches of the night", when we commit ourselves to Allah before sleep.
These are the five canonical prayers of Islam.
...إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ...
for those things that are good remove those that are evil:
C1618. "Those things that are good": in this context the words refer primarily to prayers, but they include all good thoughts, good words, and good deeds.
It is by them that we keep away everything that is evil, whether referring to the past, the present, or the future.
...ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ ﴿١١٤﴾
be that the word of remembrance to those who remember (their Lord):
11: 114
Asad And be constant in praying at the beginning and the end of the day, as well as during the early watches of the night: for, verily, good deeds drive away evil deeds: this is a reminder to all who bear in mind.
Pickthall Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill deeds. This is a reminder for the mindful.
Transliteration Wa aqimis sala_ta tarafayin naha_ri wa zulafam minal lail(i), innal hasana_ti yuzhibnas sayyi'a_t(i), za_lika zikra_ liz za_kirin(a).
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42. Sura ash-Shura
The Quranic Text & Ali’s Version:
وَجَزَاء
سَيِّئَةٍ
سَيِّئَةٌ
مِّثْلُهَا
...
42: 40. The recompense for an injury is an injury equal thereto (in degree):
C4581. See last note.
When you stand up for rights, either on private or public grounds, it may be through processes of law, or by way of private defence in so far as the law permits private action. But in all cases you must not seek a compensation greater than the injury suffered. The most you can do is to demand equal redress, i.e., a harm equivalent to the harm done to you. Even this may serve to curb your unregenerate soul, or a community bent on revenge. But the ideal mode is not to slake your thirst for vengeance, but to follow better ways leading to the reform of the offender or his reconciliation. See 41:34, and 23:96.
You can take steps to prevent repetition, by physical or moral means;
the best moral means would be to turn hatred into friendship by forgiveness and love. In that case the compensation or reward (if we must use such terms) is infinitely greater, for it wins the good pleasure of Allah.
But this active righting of wrongs, whether by physical or by moral or spiritual means, which are commended as better, is an antithesis to the monkish doctrine, when you are smitten on one cheek, to turn the other also. This would not suppress, but encourage wrong-doing. It is practised by none but poltroons, and is preached only by hypocrites, or men who want to make slaves of others by depriving them of the power of self- defence. It occurs in two of the four canonical Gospels ( Matt. 5:39, and Luke 6:29), but we need not therefore assume that it was preached by Jesus.
... فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ...
but if a person forgives and makes reconciliation, His reward is due from Allah:
C4582. To love Allah is the highest motive of our conduct, for it leads to the love of Allah's creatures; to win the approbation and love of Allah, is the highest reward, far transcending any compensation or satisfaction we can obtain in this life.
...إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ ﴿٤٠﴾
for (Allah) loveth not those who do wrong.
C4583. Allah does not love those who do wrong. If, therefore we tolerate wrong, or encourage wrong by allowing it to run rampant when we can prevent it, we fail in our duty to Allah.
Asad’s Version:
42:40
“Remember that an attempt at requiting evil may, too, become an evil: hence, whoever pardons his foe and makes peace, his reward rests with God – for, verily, He does not love evildoers.” (42:40).
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13. Surah Ar Ra'd
The Quranic Text & Ali’s Version:
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.
Pickthall’s Version:
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),