[ yuqii-muunas-Salata] Constant in Prayer

2. [al-Baqarah, Medina 89 ]

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.

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ...

2: 44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?

... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾

Will ye not understand?

وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ...

2: 45. Nay, seek (Allah's) help with patient perseverance and prayer:

C61. The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word.

It implies;

1. patience in the sense of being thorough, not hasty;

2. patient perseverance, constancy, steadfastness, firmness of purpose;

3. systematic as opposed to spasmodic or chance action;

4. a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness.

... وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ ﴿٤٥﴾

it is indeed hard, except to those who bring a lowly spirit.

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ...

2: 83. And remember We took a Covenant from the children of Israel (to this effect): worship none but Allah;

C87. So far from the Covenant being of the kind you suggest in 2:80 the real Covenant is about the moral law, which is set out in 2:83.

This moral law is universal and if you break it no privileges will lighten your punishment or help you in any way (2:86).

"Speak fair to the people" not only means outward courtesy from the leaders to the meanest among the people, but the protection of the people from being exploited, deceived, defrauded, or doped with things to lull their intelligence.

... وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ...

treat with kindness your parents and kindred, and orphans and those in need;

... وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...

speak fair to the people; be steadfast in prayer; and practice regular charity.

... ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ ﴿٨٣﴾

Then did ye turn back, except a few among you, and ye backslide (even now).

وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ...

2: 110. And be steadfast in prayer and regular in charity:

... وَمَا تُقَدِّمُواْ لأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللّهِ ...

and whatever good ye send forth for your souls before you, ye shall find it with Allah;

C113. Cf. 2:95, n.100.

... إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿١١٠﴾

for Allah sees well all that ye do.

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.

Other Versions:

2: 43

Asad and be constant in prayer, and spend in charity [note 34], 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).

[ 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. Therefore these terms incorporate much broader concept than that is meant for Muslims in particular. ]

[ 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) --------------------------------------------

2: 44

Asad Do you bid other people to be pious, the while you forgot your own selves – and yet you recite the divine writ? Will you not, then, use your reason?

Pickthall Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?

Transliteration Ata'muru_nan na_sa bil birri wa tansauna anfusakum wa antum tatlu_nal kita_b(a), afala_ ta'qilu_n(a).

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[Ruby’s note: God is giving validity to what the Jews were reading at that time which is the Torah or Old Testament as a divine scripture. What it also alludes to is that there must be injunctions in the Torah that still should make all the sense for the Jews to be rightly guided if they sincerely follow it. ]

2: 45 [ al-Baqarah, Medina 89, Addressing the Children of Israel ]

Asad And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit,

Pickthall Seek help in patience and prayer; and truly it is hard save for the humble-minded,

Transliteration Wasta'inu_ bis sabri was sala_h(ti), wa innaha_ lakabiratun illa_ 'alal kha_syi'in(a).

{Ali’s notes: 61 The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word. It implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness. (2.45) ]

[Ruby’s note: The criteria for being righteous in Jews are same as those for the Muslims. ]

2: 83

Asad And Lo! We accepted this solemn pledge from [you], the Children of Israel (note 66): “You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity.” And yet, save for a few of you, you turned away: for you are obstinate folk (note 68)!

Pickthall And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor due. Then, after that, ye slid back, save a few of you, being averse.

Transliteration Wa iz akhazna_ misa_qa bani isra_'ila ala_ ta'budu_na illalla_ha wa bil wa_lidaini ihsa_naw wa zil qurba_ wal yata_ma_ wal masa_kini wa qu_lu_ linna_si husnaw wa aqimus sala_ta wa a_tuz zaka_h(ta), summa tawallaitum ilala_ qalilam minkum wa antum mu'ridu_n(a).

[ Ruby’s note: This verse is addressed to the Jews and the word “salat” is used therefore the meaning of “salat” is not only five times prayer Muslims ascribe to, but has a much broader meaning – it is the prayer or meditation on God of all kinds in everyway. ]

2: 110

Asad And be constant in prayer, and render the purifying dues; for, whatever good dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do.

Pickthall Establish worship, and pay the poor due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do.

Transliteration Wa aqimus sala_ta wa a_tuz zaka_h(ta), wa ma_ tuqaddimu_ li anfusikum min khairin tajidu_hu 'indalla_h(i), innalla_ha bima_ ta'malu_na

Verses from Quran

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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3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:

الصَّابِرِينَ ...

3: 17. Those who show patience, firmness and self-control;

C356. Sabr (Sabirin) includes many shades of meaning: I have specified three here, viz., patience, firmness, and self-control.

See 2:45 and 2:153 and notes 61 and 157.

... وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالأَسْحَارِ ﴿١٧﴾

who are true (in word and deed);

who worship devoutly;

who spend (in the way of Allah);

and who pray for forgiveness in the early hours of the morning.

C357. True servants of Allah are described in 3:16 and 17. They have faith, humility, and hope (3:16); and they have certain virtues (3:17) viz.,

1. patience, steadfastness, self-restraint, and all that goes under the full definition of Sabr;

this shows a certain attitude of mind:

2. in all their dealings they are true and sincere as they are also in their promises and words;

this marks them out in social conduct:

3. further, their spiritual worship is earnest and deep, an inner counterpart of their outward conduct;

4. their worship of Allah shows itself in their love of their fellow-men, for they are ready and liberal in charity: and

5. their self-discipline is so great that the first thing they do every morning is humbly to approach their God.

وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ ...

3: 133. Be quick in the race for forgiveness from your Lord,

... وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾

and for a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.

C452. The Fire (3:131) is, as always, contrasted with the Garden, -in other words, Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,- all the creation we can imagine.

In other words our spiritual felicity covers not merely this or that part of our being, but all life and existence. Who can measure its width, or length, or depth? (R).

الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ...

3: 134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;

C453. Another definition of the righteous (verses 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time.

They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity or good deeds all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults.

This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.

...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾

for Allah loves those who do good.

وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً ...

3: 135. And those who, having done something to be ashamed of,

C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.

... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...

or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,

C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.

...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...

and who can forgive sins except Allah?

...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾

And are never obstinate in persisting knowingly in (the wrong) they have done.

Asad’s Version:

3: 17 Those who are patient in adversity, and true to their word, and truly devout, and who spend (in God’s way) and pray for forgiveness from their innermost hearts.

3: 133 - 135 And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious who spend (in His way) in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good; and who when they have committed a shameful deed or have (otherwise) sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done.

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[4.82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.

[3.7] He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.

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4. Sura an-Nisa

Medina 92 [Hijra 4]

The Quranic Text & Ali’s Version:

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ ...

4: 77.  Hast thou not turned thy vision to those who were told to hold back their hands (form fight)

C595. Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times.

When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.

... وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...  

but establish regular prayers and spend in regular charity?

... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً...  

When (at length) the order for fighting was issued to them, behold! a section of them feared men as, or even more than, they should have feared Allah:

... وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ...  

they say: "Our Lord! why hast Thou ordered us to fight?

... لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ ...

Wouldst Thou not grant us respite to our (natural) term, near (enough)?"

C596. "Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?"

The answer is begun in this verse and continued in the next. Briefly, the answer is:

1.     in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions;

2.     to do your duty is to do right; therefore turn your attention mainly to duty;

3.     when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and

4.     if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?

... قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ ...

Say: "Short is the enjoyment of this world:

... وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً ﴿٧٧﴾

the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!

يَا أَيُّهَا الَّذِينَ آمَنُواْ ...

4: 135. O ye who believe!

... كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ...  

stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin,

C644. Justice is Allah's attribute, and stand firm for justice is to be a witness to Allah, even if it is detrimental to our own interests (as we conceive them) or the interests of those who are near and dear to us.

According to the Latin saying, "Let justice be done though heaven should fall."

But Islamic justice is something higher than the formal justice of Roman Law or any other human law. It is even more penetrative than the subtler justice in the speculations of the Greek philosophers. It searches out the innermost motives, because we are to act as in the presence of Allah, to whom all things, acts, and motives are known.

إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا ...

and whether it be (against) rich or poor:

C645. Some people may he inclined to favour the rich, because they expect something from them. Some people may be inclined to favour the poor because they are generally helpless.

Partiality in either case is wrong. Be just, without fear of favour.

Both the rich and the poor are under Allah's protection as far as their legitimate interests are concerned, but they cannot expect to be favoured at the expense of others. And He can protect their interests far better than any man.

... فَاللّهُ أَوْلَى بِهِمَا...  

for Allah can best protect both.

... فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ...  

Follow not the lusts (of your hearts), lest ye swerve,

... وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿١٣٥﴾  

and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.

Other Versions:

4: 77

Asad Are you not aware of those who have been told, “Curb your hands [note 91] and be constant in prayer, and render the purifying dues”? But as soon as fighting [in God’s cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God – or in even greater awe – and say, “O our Sustainer! Why have you ordained fighting for us? If only you had granted us a delay for a little while!” Say: “Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God – since none of you shall be wronged by as much as a hair’s breadth.

Pickthall Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, but when fighting was prescribed for them behold, a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date stone.

Alam tara ilal lazina qila lahum kuffu_ aidiyakum wa aqimus sala_ta wa a_tuz zaka_h(ta), falamma_ kutiba'alaihimul qita_lu iza_ fariqum minhum yakhsyaunan na_sa ka khasyyatilla_hi au asyadda khasyyah(ti), wa qa_lu_ rabbana_ lima katabta'alainal qita_l(a), lau la_ akhkhartana_ ila_ ajalin qarib(in), qul mata_'ud dunya_ qalil(un), wal a_khiratu khairul limanittaqa_, wa la_ tuzlamu_na fatila_(n).

[[ Asad’s note 91 – I.e., from unrighteous violence, to which man so often inclines. The fact that most people have to be told to refrain from violence in contrasted, in the next sentence, with the unwillingness on the part of many of them to expose themselves to physical danger in a righteous cause.]]

595 Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times. When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid. (4.77)

596 "Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?" The answer is begun in this verse and continued in the next. Briefly, the answer is: (1) in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions; (2) to do your duty is to do right; therefore turn your attention mainly to duty; (3) when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and (4) if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls? (4.77)]]

4: 135

Asad O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.

Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do!

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6. [al-Anam, Cattle, Mecca 55]

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.

Other Versions:

6: 71

Asad Say: “Shall we invoke, instead of God, something that can neither benefit us nor 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 lusts, the while his companions, trying to guide him, call out unto him [from afar} [note 63], ‘come you to us!’ “ Say: “Verily, God’s guidance is the only guidance: and so we have been bidden to surrender ourselves into the Sustainer of all the worlds,

Pickthall Say: Shall we cry, instead of unto Allah, unto that which neither profiteth us nor hurteth us, and shall we turn back after Allah hath guided us, like one bewildered whom the devils have infatuated in the earth, who hath companions who invite him to the guidance (saying): Come unto us? Say: Lo! the guidance of Allah is Guidance, and we are ordered to surrender to the Lord of the Worlds,

Transliteration Qul anad'u_ min du_nilla_hi ma_ la_ yanfa'una_ wa la_ yadurruna_ wa nuraddu 'ala_ a'qa_bina_ ba'da iz hada_nalla_hu kallazistahwathusy syaya_tinu fil ardi haira_na lahu_ asha_buy yad'u_nahu_ ilal huda'tina_, qul inna hudalla_hi huwal huda_, wa umirna_ linuslima lirabbil'a_lamin(a).

6: 72

Asad and to be constant in prayer and conscious of Him: for it is He unto whom you all shall be gathered.”

Pickthall And to establish worship and ward off (evil), and He it is unto Whom ye will be gathered.

Transliteration Wa an aqimus sala_ta wattaqu_h(u), wa huwal lazi ilaihi tuhsyaru_n(a).

[[ Ali’s note - 895 In continuation of the seven heads of argument refered to in nn. 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. (6.71) ]]

[[ Asad’s note 63: Lit., “whom the satans have enticed with lusts on earth, …………[while] he has companions who call him unto guidance”. See in this connection note 10 on 2:14, as well as note 31 on 14:22 and note 16 on 15:17.

Note 64 – See surah 10, note 11]]

6: 92

Asad And this, too, is a divine writ which We have bestowed from on high – blessed, confirming the truth of whatever there still remains [of earlier revelations] [note 74 – and [this] in order that you may warn the foremost of all cities and all who dwell around it [note 75]. And those who believe in the life to come do believe in this [warning]; and it is they who are ever-mindful of their prayers.

Pickthall And this is a blessed Scripture which We have revealed, confirming that which (was revealed) before it, that you may warn the Mother of Villages and those around her. Those who believe in the Hereafter believe herein, and they are careful of their worship.

Transliteration Wa ha_za_ kita_bun anzalna_hu muba_rakum musaddiqul lazi baina yadaihi wa litunzira ummal qura_ wa man haulaha_, wallazina yu'minu_na bil a_khirati yu'minu_na bihi wa hum 'ala_ sala_tihim yuha_fizu_n(a).

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9. [at-Tawbah, Medina 113, after Tabuk 9H]

The Quranic Text & Ali’s Version:

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.

Other Versions:

9: 71

Asad 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 [wayu tunnaz Zakata], and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty and Wise[innal-laaha Aziizun hakim] !

[[Asad’s note 16 (5:5) - …..it is in prayer that man’s dependence on God finds its most conscious and deliberate expression.]]

Pickthall And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.

Transliteration Wal mu'minu_na wal mu'mina_tu ba'duhum auliya_'u ba'd(in), ya'muru_na bil ma'ru_fi wa yanhauna 'anil munkari wa yuqimu_nas sala_ta wa yu'tu_naz zaka_ta wa yuti'u_nalla_ha wa rasu_lah(u_), ula_'ika sayarhamuhumulla_h(u), innalla_ha 'azizun hakim(un).

[[ Asad’s note 99 – Or: “are the protectors [or “ friends and protectors”] of one another”………]]

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10. [Yunus, Mecca 51]

The Quranic Text & Ali’s Version:

...وَأَوْحَيْنَا إِلَى مُوسَى وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا...   

10: 87.  We inspired Moses and his brother with this message:

"Provide dwellings for your People in Egypt,

C1468. This instruction, we may suppose, was given when the sorcerers were brought to faith, and some of the Egyptians believed. Moses was for a little while to remain in Egypt, so that his Message should have time to work, before the Israelites were led out of Egypt.

They were to make their houses into places of prayer (Qiblah), as Pharaoh would not probably allow them to set up public places of prayer. and they were now to be only sojourners in Egypt.

These were the glad tidings (the Gospel) of Islam, which was preached under Noah, Abraham, Moses, and Jesus, and completed under Muhammad.

...وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً وَأَقِيمُواْ الصَّلاَةَ...

make your dwellings into places of worship,

and establish regular prayers:

...وَبَشِّرِ الْمُؤْمِنِينَ ﴿٨٧﴾

and give Glad Tidings to those who believe!"

Other Versions:

10: 87

Pickthall And We inspired Moses and his brother, (saying): Appoint houses for your people in Egypt and make your houses oratories, and establish worship. And give good news to the believers.

Yuksel We inspired to Moses and his brother: "Let your people leave their homes in Egypt, and let these homes be your focal point and hold the contact prayer. Give good news to those who acknowledge."

Transliteration Wa auhaina_ ila_ mu_sa_ wa akhihi an tabawwa'a li qaumikuma_ bi misra buyu_taw waj'alu_ buyu_takum qiblataw wa aqimus sala_h(ta), wa basysyiril mu'minin(a).

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11. Surah Hud

The Quranic Text & Ali’s Version:

وَإِنَّ كُـلاًّ لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ...   

11: 111. And, of a surety, to all will your Lord pay back (in full the recompense) of their deeds:

...إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ ﴿١١١﴾  

for He knoweth well all that they do.

C1615. Cf. 11:109 above, with which the argument is now connected up by recalling the characteristic word ("pay back") and leading to the exhortation (in the verses following) to stand firm in the right path freshly revealed.

Pickthall’s Version:

11: 111

Pickthall And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.

Transliteration Wa inna kullal lamma_ layuwaffiyannahum rabbuka a'ma_lahum, innahu_ bima_ ya'malu_na khabir(un).

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13. [ar-R’ad, Medina 96]

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.

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!"

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),

[ 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. [Ibrahim, Mecca 72]

The Quranic Text & Ali’s Version:

قُل لِّعِبَادِيَ الَّذِينَ آمَنُواْ يُقِيمُواْ الصَّلاَةَ ...

14: 31.  Speak to My servants who have believed, that they may establish regular prayers,

C1905. Putting ourselves back in the position in which the Muslim community found themselves in Makkah just before the Hijrah, we can imagine how much encouragement and consolation they needed from the preaching, the Faith, and the steadfast character of Al-Mustafa.

Intolerant persecution was the order of the day; neither the life nor the property or reputation of the Muslims was safe. They are asked to find strength and tranquility in prayer and in helping each other according to their needs and resources.

... وَيُنفِقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلانِيَةً... 

and spend (in charity) out of the Sustenance We have given them, secretly and openly,

C1906. Here, as elsewhere, "Sustenance" is to be taken in the literal as well as the metaphorical sense.

There were many among the Muslims who were poor, or slaves, or depressed, because they were deprived of the means of livelihood on account of their Faith. They were to be fed, clothed, and sheltered, by those who had means.

Charity was to be ordinarily secret, so as to cut out all show or parade, and perhaps also lest the enemy should dry up those sources by unprincipled violence; but there must be much that had to be open and organized, so that all the needy could know where to go to be relieved.

...مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خِلاَلٌ ﴿٣١﴾

before the coming of a Day in which there will be neither mutual bargaining, nor befriending.

C1907. The great Day of Reckoning would be one on which all values would be changed. Wealth, as understood in this world, would no longer count.

Should we not therefore use any wealth we have in this life, to give here and receive there?

Bai includes all bargaining, -barter, purchase and sale, etc.

In this world, where wealth has some value, let us spend it and get for ourselves "treasures in heaven."

In the next life each man will stand on his merits and personal responsibility. One man cannot help another. Let us here help each other to become true and righteous, so that our personal account may be favourable there.

رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ...   

14: 37.  "O our Lord!

I have made some of my offspring to dwell in a valley without cultivation, by thy Sacred House;

C1914. The Makkan valley is enclosed by hills on all sides, unlike Madinah, which has level cultivated plains. But just because of its natural isolation, it is fitted to be a centre for Prayer and Praise.

...رَبَّنَا لِيُقِيمُواْ الصَّلاَةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ...

in order, O our Lord, that they may establish regular prayer:

so fill the hearts of some among men with love towards them,

...وَارْزُقْهُم مِّنَ الثَّمَرَاتِ ...

and feed them with Fruits:

C1915. Cf. 2:126, and n. 128. (The "Fruits" are there explained).

The righteous, though they have to have sustenance, both in a literal and figurative sense, require also the love and sympathy of their fellow-men.

... لَعَلَّهُمْ يَشْكُرُونَ ﴿٣٧﴾

so that they may give thanks.

رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي...   

14: 40.  "O my Lord!

make me one who establishes regular Prayer, and also (raise such) among my offspring,

C1918. Abraham prays for both branches of his family, having a wider vision than some of the later Children of Israel.

...رَبَّنَا وَتَقَبَّلْ دُعَاء ﴿٤٠﴾

O our Lord! and accept Thou my Prayer.

Other Versions:

14: 31

Pickthall Tell My bondmen who believe to establish worship and spend of that which We have given them, secretly and publicly, before a day cometh wherein there will be neither traffic nor befriending.

Yuksel Say to My servants who acknowledge, that they should hold the contact prayer, and spend from provisions We granted them, secretly and publicly, before a day comes when there is no trade therein, nor will there be any friends.

Transliteration Qul li'iba_diyal lazina a_manu_ yuqimus sala_ta wa yunfiqu_ mimma_ razaqna_hum sirraw wa'ala_niyatam min qabli ay ya'tiya yaumul la_ bai'un fihi wa la_ khila_l(un).

14: 37

Asad “O our sustainer! Behold, I have settled some of my offspring in a valley in which there is no arable land, close to Thy sanctified Temple, so that, Our Sustainer, they might devote themselves to prayer: cause Thou, therefore, people’s hearts to incline towards them, and grant them fruitful sustenance, so that they might have cause to be grateful.

Pickthall Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! that they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.

Transliteration Rabbana_ inni askantu min zurriyyati bi wa_din gairi zi zar'in 'inda baitikal muharram(i), rabbana_ liyuqimus sala_ta fa-j'al af'idatam minan na_si tahwi ilaihim wa-rzuqhum minas samara_ti la'allahum yasykuru_n(a).

[Ali’s note: 1914 The Makkan valley is enclosed by hills on all sides, unlike Madinah, which has level cultivated plains. But just because of its natural isolation, it is fitted to be a centre for Prayer and Praise. (14.37)

1915 Cf. ii. 126, and n. 128. (The "Fruits" are there explained). The righteous, though they have to have sustenance, both in a literal and figurative sense, require also the love and sympathy of their fellow-men. (14.37) ]

14: 40

Pickthall My Lord! Make me to establish proper worship, and some of my posterity (also); our Lord! and accept the prayer.

Transliteration Rabbi-j'alni muqimas sala_ti wa min zurriyyati, rabbana_ wa taqabbal du'a_'(i).

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17. [al Israa, mecca 50 ]

The Quranic Text & Ali’s Version:

أَقِمِ الصَّلاَةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ...   

17: 78.  Establish regular prayers -- at the sun's decline till the darkness of the night, and the morning prayer and reading:

C2275. The Commentators understand here the command for the five daily canonical prayers, viz,:

the four from the declination of the sun from the zenith to the fullest darkness of the night, and the early morning prayer, Fajr, which is usually accompanied by a reading of the holy Quran.

The four afternoon prayers are:

-         Zuhr, immediately after the sun begins to decline in the afternoon;

-         'Asr, in the late afternoon;

-         Magrib, immediately after sunset; and

-         Isha, after the glow of sunset has disappeared and the full darkness of the night has set in.

There is difference of opinion as to the meaning of particular words and phrases, but none as to the general effect of the passage.

...إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا ﴿٧٨﴾

for the prayer and reading in the morning carry their testimony.

C2276. The morning prayer is specially singled out for separate mention, because the morning is a "peaceful hour" and special influences act on the soul awaking from the night's rest. Special testimony is borne to the prayers of this hour by the angelic host.

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ ...

17: 79.  And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee:

C2277. This is held to be addressed specially to the holy Prophet who usually prayed more than the five canonical prayers.

The Tahajjud was a prayer after midnight, in the small watches of the morning.

... عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ﴿٧٩﴾

soon will thy Lord raise thee to a station of Praise and Glory!

C2278. To the Prophet was to be assigned in the Hereafter the highest Post of Honour and Glory - the Maqam Mahmud, implying his excellence above all other Prophets.

The immediate reference may be to the hope that the Makkan persecution will soon be over and the glorious work in Madinah will begin. (R).

وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ...   

80.  Say:

"O my Lord! let my entry be by the Gate of Truth and Honor, and likewise my exit by the Gate of Truth and Honor;

C2279. The entry and exit here referred to may be interpreted in four senses:

1.     entry into death and exit at the resurrection:

for the righteous, who have purified their souls by prayer (last verse) and spiritual teaching from the Quran (next verse), there is on each occasion a fuller and fuller realisation and enjoyment of truth and honour: for those who are estranged from Allah, the effect is the opposite: the truth becomes bitter and there is ignominy and exposure instead of honour:

2.     entry for the holy Prophet into the new life at Madinah, which was still in the womb of futurity, and exit from the life of persecution and the milieu of falsehood, which surrounded him in his native city of Makkah still given up to idolatry:

3.     referring to the impending Hijrah again, the prayer may mean,

"Let it be from pure motives of truth and spiritual honour, and not from motives of anger against the city of Makkah or its persecutors, or of ambition or worldly power from the city of Madinah, which was ready to lay everything at the Prophet's feet":

4.     generally, entry and exit at every stage of life.

...وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا ﴿٨٠﴾

and grant me from Thy Presence an authority to aid (me)."

C2280. All prayer must be for Allah's aid and authority. However much we may plan, our success must depend on His aid. However nobler our motives, we have no right to imperil any lives unless there is authority in the Word of Allah. The Prophet only acts on Allah's commission and inspiration,

وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ...   

17: 81.  And say:

"Truth has (now) arrived, and Falsehood perished:

...إِنَّ الْبَاطِلَ كَانَ زَهُوقًا ﴿٨١﴾

for Falsehood is (by its nature) bound to perish."

C2281. From its nature falsehood must perish, for it is the opposite of Truth, and Truth must ever prevail.

Pickthall’s Version:

17: 78

Asad Be constant in prayer from the time when the sun has passed its zenith till the darkness of night, and recitation at dawn: for behold, the recitation [of prayer] at dawn is indeed witnessed.

Pickthall Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.

Transliteration Wa minal laili fa tahajjad bihi na_filatal lak(a), 'asa_ ay yab'asaka rabbuka maqa_mam mahmu_da_(n).

17: 79

Pickthall And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.

Transliteration Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).

17: 80

Pickthall And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.

Transliteration Wa qul ja_'al haqqu wa zahaqal ba_til(u), innal ba_tila ka_na zahu_qa_(n).

17: 81

Pickthall And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.

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19. [ Maryam, Mecca 44 ]

The Quranic Text & Ali’s Version:

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ...   

19: 54.  Also mention in the Book (the story of) Isma'il:

...إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا ﴿٥٤﴾

He was (strictly) true to what he promised, and he was a Messenger (and) a Prophet.

C2506. Isma'il was Dhabih Allah i.e., the chosen sacrifice for Allah in Muslim tradition.

When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands.

He was the fountain-head of the Arabian Ummah, and in his posterity came the Prophet of Allah. The Ummah and the Book of Islam reflect back the prophethood on Isma'il.

وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ...   

19: 55.  He used to enjoin on his people Prayer and Charity,

...وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا ﴿٥٥﴾

and he was most acceptable in the sight of his Lord.

C2507. An acceptable sacrifice: see last note.

Other Versions:

19: 54

Asad And call to mind, through this divine writ, Ishmael. Behold, he was always true to his promise, and was an apostle [of God], a prophet,

Pickthall And make mention in the Scripture of Ishmael. Lo! he was a keeper of his promise, and he was a messenger (of Allah) a Prophet.

Transliteration Wadz kur fil kita_bi isma_'ila in nahu_ ka_na sha_diqal wa'di wa ka_na rasu_lan nabiy ya_

19: 55

Asad who used to enjoin upon his people prayer and charity, and found favor in his Sustainer’s sight.

Pickthall He enjoined upon his people worship and almsgiving, and was acceptable in the sight of his Lord.

Transliteration Wa ka_na ya'muru ahlahu_ bis shala_ti waz zaka_h wa ka_na inda

rab bihi mardhiy ya_

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21. [al-Anbiya, Mecca 73]

The Quranic Text & Ali’s Version:

وَوَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوبَ نَافِلَةً...  

21: 72.  And We bestowed on him Isaac and, as an additional gift, (a grandson), Jacob,

C2728. Nafilat has many meanings:

-         booty;

-         extra work or prayer;

-         extra or additional gift;

-         grandson.

The two last significations are implied here. Not only was Abraham given a son in his old age; he was given not only Isaac, but several sons, the chief being Isma'il and Isaac, who both joined in burying him (Gen. 25:9); and he also saw grandsons. Isma'il is specially mentioned later (21:85) apart from Isaac's line, on account of his special importance for Islam.

...وَكُلًّا جَعَلْنَا صَالِحِينَ ﴿٧٢﴾

and We made righteous men of every one (of them).

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا...  

21: 73.  And We made them leaders, guiding (men) by Our Command,

...وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ...

and We sent them inspiration

=    to do good deeds,

-    to establish regular prayers, and

-    to practice regular charity;

...وَكَانُوا لَنَا عَابِدِينَ ﴿٧٣﴾

and they constantly served Us (and Us only).

C2729. The spiritual lesson from this passage may be recapitulated. The righteous man makes no compromise with evil. If the votaries of evil laugh at him he pays them in their own coin, but he stands firmly by his principles.

His firmness causes some confusion among the followers of evil, and he openly declares the faith that is in him. They try, openly and secretly, to injure or kill him, but Allah protects him, while evil perishes from its own excesses.

Asad’s Version:

21:72

And We bestowed upon him Isaac and [Isaac's son] Jacob as an additional gift, 67 and caused all of them to be righteous men,

(21:73) and made them leaders who would guide [others] in accordance with Our behest: for We inspired them [with a will] to do good works, and to be constant in prayer, and to dispense charity: and Us [alone) did they worship.

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22. [ al-Hajj, Medina 103 ]

The Quranic Text & Ali’s Version:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ...

22: 37. It is not their meat nor their blood, that reaches Allah:

it is your piety that reaches Him:

...كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ...

He has thus made them subject to you, that ye may glorify Allah for His guidance to you:

C2815. The essence of sacrifice has been explained in n. 2810.

No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary.

He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of life.

By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught.

We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine so that virtue and charity may increase among men.

...وَبَشِّرِ الْمُحْسِنِينَ ﴿٣٧﴾

and proclaim the Good News to all who do right.

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا...

22: 39. To those against whom war is made, permission is given (to fight) because they are wronged --

C2816. Several translators have faded to notice that yuqatalina (in the best-approved texts) is in the passive voice, "against whom war is made", -not "who take arms against the unbelievers" as Sale translates it.

The clause -and verily ... their aid- is parenthetical. Verse 40 connects on with "they are wronged". The wrong is indicated: 'driven by persecution from their home, for no other reason than that they worshipped the One True God'.

This was the first occasion on which fighting -in self-defence- was permitted. This passage therefore undoubtedly dates from Madinah.

...وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ ﴿٣٩﴾

and verily, Allah is Most powerful for their aid --

الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ...

22: 40. (They are) those who have been expelled from their homes in defiance of right -- (for no cause) except that they say, "Our Lord is Allah."

...وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ...

Did not Allah check one set of people by means of another,

C2817. To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Makkan Quraish, but for the very existence of the Faith in the One True God.

They had as much right to be in Makkah and worship in the Ka'bah as the other Quraish; yet they were exiled for their Faith. It affected not the faith of one peculiar people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses.

...لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ...

there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.

...وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ...

Allah will certainly aid those who aid His (cause);

...إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ ﴿٤٠﴾

for verily Allah is Full of Strength, Exalted in Might, (Able to enforce His Will).

C2818. 'Aziz means:

- Exalted in power, rank, dignity;

- Incomparable;

- Full of might and majesty;

- Able to enforce His Will.

The last signification is the one that predominates here.

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ...

22: 41. (They are) those who, if We establish them in the land,

- establish regular prayer

• and give regular charity,

...وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ...

- enjoin the right and forbid wrong:

C2819. "Enjoining the right and forbidding the wrong" is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised.

See 3:104, 110; 9:71, 111-112.

...وَلِلَّهِ عَاقِبَةُ الْأُمُورِ ﴿٤١﴾

with Allah rests the end (and decision) of (all) affairs.

Asad’s Version:

22:37 And proclaim the Good News to all who do right.

Those who believe and work righteousness, for them is forgiveness and a sustenance most generous.

22:39

PERMISSION [to fight] is given to those against whom war is being wrongfully waged 57 -

and, verily, God has indeed the power to succour them -:

(22:40) those who have been driven from their homelands against all right for no other reason than their saying, "Our Sustainer is God!" For, if God had not enabled people to defend themselves against one another, 58 [all] monasteries and churches and synagogues and mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed [ere now]. 5 ' And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty,

(22:41) [well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what ts right and forbid the doing of what is wrong; but with God rests the final outcome of all events.

22:41

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24. [an-Nur, Medina 102]

The Quranic Text & Ali’s Version:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ ﴿٥٦﴾

24: 56. So establish regular Prayer and give regular Charity:

and obey the Messenger; that ye may receive mercy.

لَا تَحْسَبَنَّ الَّذِينَ كَفَرُوا مُعْجِزِينَ فِي الْأَرْضِ...

24: 57. Never think thou that the Unbelievers are going to frustrate (Allah's Plan) on earth:

...وَمَأْوَاهُمُ النَّارُ وَلَبِئْسَ الْمَصِيرُ ﴿٥٧﴾

their abode is the Fire -- and it is indeed an evil refuge!

يَا أَيُّهَا الَّذِينَ آمَنُوا ...

24: 58. O ye who believe!

C3033. We now come to rules of decorum within the family circle in refined society.

Servants and children have rather more freedom of access, as they come and go at all hours, and there is less ceremony with them. But even in their case there are limitations. During the night, before morning prayer, i.e., before dawn, they must discreetly ask for permission before they enter, partly because they must not unnecessarily disturb people asleep, and partly because the people are then undressed.

The same applies to the time for the midday siesta, and again to the time after night prayers, when people usually undress and turn in to sleep.

For grown-ups the rule is stricter: they must ask permission to come in at all times (24:59).

... لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ...

let those whom your right hands possess,

C3034. This would mean slaves in a regime of slavery.

But the principle applies to all personal servants who have to render personal service to their masters or mistresses by day and night.

...وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ...

and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions,

C3035. 1 have translated "come of age" euphemistically for "attain the age of puberty".

...مِن قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَاةِ الْعِشَاء...

- before morning prayer;

- the while ye doff your clothes for the noonday heat;

- and after the late-night prayer:

...ثَلَاثُ عَوْرَاتٍ لَّكُمْ...

these are your three times of undress:

C3036. It is a mark of refinement for ladies and gentlemen not to be slipshod or vulgarly familiar, in dress, manners, or speech; and Islam aims at making every Muslim man or woman, however humble in station, a refined gentleman or lady, so that he or she can climb the ladder of spiritual development with humble confidence in Allah, and with the cooperation of his brothers and sisters in Islam.

The principles here laid down apply, if they are interpreted with due elasticity, even if social and domestic habits change, with changes in climate or in racial and personal habits.

Punctilious self-respect and respect for others, in small things as well as great, are the key-notes in these simple rules of etiquette.

...لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ...

outside those times it is not wrong for you or for them

...طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَى بَعْضٍ...

to move about attending to each other:

...كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ ...

thus does Allah make clear the Signs to you:

... وَاللَّهُ عَلِيمٌ حَكِيمٌ ﴿٥٨﴾

for Allah is full of knowledge and wisdom.

Asad’s Version:

24:56 Hence, [O believers,] be constant in prayer, and render the purifying dues, 75 and pay heed unto the Apostle, so that you might be graced with God's mercy.

(24:57) (And] think not that those who are bent on denyiug the truth can elude [their final reckoning even if they remain unscathed] on earth:™ the fire is their goal [in the life to come] - and vile indeed is such a journey's end!

24:58 O YOU who have attained to faith! 77 At three times [of day], let [even] those whom you rightfully possess, 78 as well as those from among you who have not yet attained to puberty: 7 ' ask leave of you [before intruding upon your privacy]: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall: 80 the three occasions on which your nakedness is likely to be bared. 81 Beyond these [occasions], neither you nor they will incur any sin if they move [freely] about you, attending to [the needs of] one another.

In this way God makes clear unto you His messages: for God is all knowing, wise!

75 The specific mention of the "purifying dues" (az-zakah) in this context is meant to stress the element of unselfishness as an integral aspect of true faith. According to Zamakhshari, the above verse connects with, and concludes, verse 54.

76 For an explanation of the above sentence and the words interpolated by me, see note 39 on a similar phrase in 1 1 :20.

77 In pursuance of the Qur'anic principle that the social and individual - as well as the spiritual and material - aspects of human life form one indivisible whole and cannot, therefore, be dealt with independently of one another, the discourse returns to the consideration of some of the rules of healthy social behaviour enunciated in the earlier parts of this surah. The following passage takes up and elaborates the theme of the individual's right to pflvacy , already touched upon in verses

27-29 above.

78 Lit., "whom your right hands possess" - a phrase which, primarily and as a rule, denotes male and female slaves. Since, however, the institution of slavery is envisaged in the Qur'an as a mere historic phenomenon that must in time be abolished (cf notes 46 and 47 on verse 33 of this silrah, as well as note 146 on 2:177), the above expression may also be understood as referring, in general, to one's close dependants and to domestic servants of either sex. Alternatively; the phrase ma malakat aymainukum may denote, in this context, "those whom you rightfully possess through wedlock", i.e., wives and husbands (cf. 4:24 and the corresponding note 26).

79 I.e., all children, irrespective of whether they are related to one or not.

80 The term zahirah (lit., "midday" or, occasionally, "heat of midday"), which occurs in the Qur'an only in this one instance, may have been used metonymically in the sense of "day-time" as contrasted with the time after the prayer of nightfall and before the prayer of daybreak: hence my tentative rendering as "middle of the day".

81 Lit., "three [periods] of nakedness (thalath 'awrat) for you". This phrase is to be understood both literally and figuratively. Primarily, the term 'awrah signifies those parts of a mature person's body which cannot in decency be exposed to any but one's wife or husband or, in case of illness, one's physician. In its tropical sense, it is also used to denote spiritual "nakedness", as well as situations and circumstances in which a person is entitled to absolute privacy. The number "three" used twice in this context is not, of course, enumerative or exclusive, but is obviously meant to stress the recurrent nature of the occasions on which even the most familiar members of the household, including husbands, wives and children, must respect that privacy.

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30. Surah Ar Rum[The Romans]

The Quranic Text & Ali’s Version:

مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ ...

30:31 Turn ye back in repentance to Him, and fear Him:

C3543. "Repentance" does not mean sackcloth and ashes, or putting on a gloom pessimism.

It means giving up disease for health, crookedness (which is abnormal) for the Straight Way, the restoration of our nature as Allah created it from the falsity introduced by the enticements of Evil. To revert to the simile of the magnetic needle (n. 3540 above), if the needle is held back by obstructions, we must restore its freedom, so that it points true again to the magnetic pole.

... وَأَقِيمُوا الصَّلَاةَ ...

establish regular prayers,

... وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ ﴿٣١﴾

and be not ye among those who join gods with Allah, --

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31. Surah Luqman

Mecca Period [57]

The Quranic Text & Ali’s Version:

يَا بُنَيَّ أَقِمِ الصَّلَاةَ...

31: 17. "O my son!

- establish regular prayer,

...وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ... ...

- enjoin what is just, and forbid what is wrong:

...وَاصْبِرْ عَلَى مَا أَصَابَكَ...

- and bear with patient constancy whatever betide thee;

...إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ ﴿١٧﴾

for this is firmness (of purpose) in (the conduct of) affairs.

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا...

31: 18. - "And swell not thy cheek (for pride) at men, nor walk in insolence through the earth;

C3603. The word "cheek" in English, too, means arrogance or effrontery, with a slightly different shade added, viz.: effrontery from one in an inferior position to one in a superior position.

The Arabic usage is wider, and includes smug self-satisfaction and a sense of lofty Superiority.

...إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ ﴿١٨﴾

for Allah loveth not any arrogant boaster.

وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ...

31: 19. - "And be moderate in thy pace, and lower thy voice;

C3604. The "Golden Mean" is the pivot of the philosophy of Luqman as it is of the philosophy of Aristotle and indeed of Islam. And it flows naturally from a true understanding of our relation to Allah and His universe and to our fellow-creatures, especially man.

In all things be moderate.

- Do not go the pace, and do not be stationary or slow.

- Do not be talkative and do not be silent.

- Do not be loud and do not be timid or half-hearted.

- Do not be too confident, and do not be cowed down.

If you have patience,

- it is to give you constancy and determination, that you may bravely carry on the struggle of life.

If you have humility,

- it is to save you from unseemly swagger, not to curb your right spirit and your reasoned determination.

...إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ ﴿١٩﴾

for the harshest of sounds without doubt is the braying of the ass."

أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ...

31: 20 Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth,

C3605. Allah's Creation is independent of man. But Allah, in His infinite mercy, has given man the faculty to subdue the forces of nature and to penetrate through high mysteries with his powers of reason and insight.

But this is not merely a question of power. For in His Universal Plan, all are safeguarded. But man's destiny, as far as we can see, is noble to the highest degree.

...وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً ...

and has made His bounties flow to you in exceeding measure, (both) seen and unseen?

Asad’s Version:

31:16

"O my dear son," [continued Luqmin,] "verily, though there be aught of but the weight of a mustard-seed, and though it be [hidden] in a rock, or in the skies, or in the earth, God will bring it to light: for, behold, God is unfathomable (in His wisdom], all-aware. 17

31:17

"O my dear son! Be constant in prayer, and enjoin the doing of what is right and forbid the doing of what is wrong, and bear in patience whatever (ill] may befall thee: this, behold, is something to set one's heart upon!

(31:18) "And turn not thy cheek away from people in (false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of selfconceit, acts in a boastful manner.

(31:19) "Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the (loud] voice of asses...."

31:20

ARE YOU NOT aware that God has made subservient to you all 18 that is in the heavens and all that is on earth, and has lavished upon you His blessings, both outward and inward?" And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation;

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57. Sura al-Hadid [Iron]

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُوا ...

57: 28.   O ye that believe!

C5325. From the context before (see n. 5323 above) and after (see next note), this is held to refer to the Christians and People of the Book who kept their Faith true and undefiled.

... اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ...

fear Allah, and believe in His messenger,

...يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ ...

and He will bestow on you a double portion of His Mercy:

C5326. The double portion refers to the past and the future.

As noted in the last note, this passage is addressed to the Christians and the People of the Book, who, when honestly facing the question of the new Revelation in Islam, find in it the fulfilment of previous revelations, and therefore believe in Allah's Messenger Muhammad, and walk by the new light. Their previous merits will be duly recognised, and they will be treated on fully equal terms in the new Ummah. This is their double share, not necessarily more in quantity than that of their brethren in Islam who passed through no other gate, but having a twofold aspect.

... وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ ...

He will provide for you a light by which ye shall walk (straight in your path),

C5327. As this refers to the Christians and the People of the Book, the following saying of Christ in his last days may interest them:

"'Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you... While ye have the fight, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them". (John, 12:35-36).

The light of Christ's Gospel soon departed; his Church was enveloped in darkness; then came the fight again, in the fuller light of Islam. And they are asked to believe in the light, and to walk in it. Cf. also 57:12. and n. 5288 above.

... وَيَغْفِرْ لَكُمْ...

and He will forgive you (your past):

C5328. Any wrong they may have committed through ignorance or misconceptions in their previous religion will be forgiven them, as they have seen the new light and walk by it.

...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٨﴾

For Allah is Oft-Forgiving, Most Merciful:

Asad’s Version:

57: 28 Be mindful of your duty to God and believe in His messenger. He will give you two fold of His Mercy and will appoint for you a light wherein you shall walk, and will forgive you. Allah is Forgiving , Merciful:

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58. Al-Mujadalah (The Pleading)

Medina Period [105]

The Quranic Text & Ali’s Version:

أَأَشْفَقْتُمْ أَن تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ...   

58: 13.  Is it that ye are afraid of spending sums in charity before your private consultation (with him)?

C5352. Note the plural here, Sadaqat, instead of the singular, Sadaqah in verse 12 above.

While people with the foibles described in n. 5350 may be willing to spend "something" (small) in charity for a special consultation occasionally, they may be frightened of spending large sums when their needs for consultation may be numerous.

What is to be done then?

Are they to be shut out altogether?

No. They are asked to be punctilious in the discharge of their normal duties of at least normal regular prayers and regular charity, "if Allah forgives you", i.e., if Allah's Messenger relieves them of further special contributions such as those noted in verse 12.

...فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ ...

 If, then ye do not so, and Allah forgives you, then (at least) establish regular prayer;

This condition, "if Allah forgives you", provides the safeguard against the abuse of the privilege. The messenger would know in each case what is best for the individual and for the community.

... وَآتُوا الزَّكَاةَ...

practice regular charity;

C5353. Zakah, was instituted about A.H. 2.

...وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ ﴿١٣﴾

and obey Allah and His Messenger: and Allah is well-acquainted will all that ye do.

Asad’s Version:

58:13 Do you, perchance, fear lest [you may be sinning if] you cannot offer up anything in charity on the occasion of your consultation [with the Apostle] ? But if you fail to do it [for lack of opportunity], and God turns unto you in His mercy, remain but constant in prayer and render [no more than] the purifying dues, 24 and [thus] pay heed unto God and His Apostle: for God is fully aware of all that you do.

Yuksel’s Version:

Lobbying

58:12 O you who acknowledge, if you wish to hold a private meeting with the messenger, you shall offer a charity before you do so. This is better for you, and purer. If you cannot afford it, then God is Forgiver, Compassionate.*

58:13 Are you reluctant to offer a charity before such a meeting? If you do not do it; and God had forgiven you; then you shall hold the contact prayer, contribute towards betterment, and obey God and His messenger. God is fully Aware of everything you do.

[[Yuksel’s note - 058:012 Muhammad was appointed by God as a messenger and was accepted by muslims, with their free will, as a messenger of God. Muhammad was also elected as a leader of a constitutional city-state government by a diverse community comprising of Christians, Jews, and Pagans, beside muslims. Muhammad is no longer alive, yet the rule applies to our leaders and governments. Democracies suffer greatly from the corrupting influence of lobbies that promote special interests, usually of the most powerful segments of the population. Financial contributions and favors provided by lobbies create a quid pro quo relationship between the lawmakers and the wealthy. Big governments allied with big corporations create one of the worst governments: the governments of the wealthy, by the wealthy and for the wealthy, which we are asked to avoid (59:7). Such governments may drag an entire nation to unjustified wars of aggression to benefit big corporations, especially the weapons industry and the contractors who profit from such adventures, adventures that usually cost the lower class in terms of blood and higher cost of living. Thus, this verse recommends those who wish to lobby to pay some charity to the needy before asking for a conference with their elected leaders. This financial contribution for public good, not the valet of the elected officials, is a reminder to the parties that their conference should not betray the publicly declared interest of the people.]]