Prayers at the Stated Time of a Day:
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...
17: 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,
Other Versions:
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 at dawn in 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.
Yuksel You shall hold the contact prayer at the setting of the sun, until the darkness of the night; and the Quran at dawn, the Quran at dawn has been witnessed.*
[[Yuksel’s note - 017:078 The time for evening (esha) prayer starts from the declining of the sun in the horizon and lasts until the darkness of the night. The Quran contains sufficient details about the sala prayer. See 24:58; 11:114; 38:32. ]]
[Asad note 95: AS is evidenced by the practice (sunnah) of the Prophet, this circumscribes the five daily prayers laid down in Islam as obligatory for every adult man and woman: ……….the early morning prayer is metonymically singled out as the “recitation (quran) at dawn” …….
Note 96: …….Razi, however, is of the opinion that the “witness” to which the Quran refers here is the spark of God-given illumination in man’s own soul – the heightening of his inner perception at the time when the darkness and stillness of night begins to give way to the life-giving light of day, so that prayer becomes a means of attaining to deeper insight into the realm of spiritual truths……]
[Aliis notes: 2275 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 Qur-an. 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. (17.78)
2276 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. (17.78) ]
17: 79
Asad And rise from your sleep and pray during part of the night (as well), as a free offering from you, your Sustainer may well raise you to a glorious station.
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.
Yuksel From the night you shall reflect upon it additionally for yourself, perhaps your Lord would grant you to a high rank.
[Asad note 97: Lit., “as a deed beyond that which is incumbent on you” (nafilatan laka)-………]
[Ali’s notes: 2277 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. (17.79)
2278 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. (17.79)
[ Ruby’s notes: I think “maqam mahmud” may refer to reward or accomplishments both in this world and hereafter. ]
17: 80
Asad d say [in your prayer]: “O my Sustainer! Cause me to enter in a manner true and sincere, and cause me to leave in a manner true and sincere, and grant me, out of Your Grace, sustaining strength!”
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.
Yuksel Say, "My Lord, admit me an entrance of truth and let me exit an exit of truth, and grant me from Yourself a victorious authority."
Transliteration Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).
[[ Ruby’s note – The entry and exit here – I believe- is general and includes all our activities and events we get involved in life. In all our endeavors we must remain sincere and true at all times. This is for mankind and not for the Prophet only. ]]
[ Ali’s notes: 2279 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 Qur-an (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 Hijrat 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. (17.80)
2280 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. (17.80) ]
===================================
11. [Hud, Mecca 52]
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: 115. And be steadfast in patience;
...فَإِنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ ﴿١١٥﴾
for verily Allah will not suffer the reward of the righteous to perish.
11: 114
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.
Yuksel You shall hold the contact prayer at both ends of the day and the near part of the night. The good deeds take away the bad. This is a reminder for those who remember.*
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).
[[ Ruby’s comment 11:114 – If ‘two ends’ or ‘both ends’ of a day are mentioned here then the next expression ‘approaches of night’ or ‘near part of night’ [plural] is confusing. There could be two possible meanings of two ends of a day: the first end is clear that it is Fajr. But the problem is with the other end: it could be either Asr [if sunrise to sunset is a day] or Isha [if 24 hours is a day]. The former is not applicable because then Fajr falls into the night before sunrise. Then the only valid definition of a day here is the entire 24 hours and the two proximities of that day is Fajr and Isha.
Then the next expression includes ‘night’ [‘near part of night’ or ‘some watches of night’ or ‘approaches of night’]. If Maghrib is considered then we have 3 prayers. However, as Ali points out that plural form is used to denote ‘night’s prayers. However if the Isha is already mentioned previously then Isha cannot be implied twice here. Only left is Maghrib. And the approach or near part or some watches all are valid.]
On the other hand Yuksel’s understanding of the word ‘layl’ is not applicable here because Fajr prayer is then part of a night as it is within sunset to sunrise period. And that would conflict with the definition of a day of which Fajr is supposed to be one end. And still Ali’s concept of ‘plurality’ meant by ZULAFAM is not resolved here about the night prayer. If Maghrib is one of two prayers meant here then the definition of a day of sunrise to sunset is taken as a day. But that definition is inconsistent with the definition of a day in the first clause of the verse. The meaning of plurality of ZULFAM and meaning of LAYL are conflicting here. ]]
[[Yuksel’s notes - 011:114 In the Quranic Arabic, the word layl denotes the period from sunset to sunrise (2:187). The times of the evening and dawn prayers extend from the proximate edges of night to both ends of the day. The Quran provides detailed information about sala prayer. This verse refers to three sala prayers. Some students of the Quran understand five times rather than three times for contact prayers. However, as the detected and undetected influence of sectarian teachings and practices wanes with time, the disagreement on this issue may lead to a better understanding. See the Appendix: Sala Prayer According to the Quran.
[[ Ali’s notes:- 1616 The two ends of the day: Morning and afternoon. The morning prayer is the Fajr, after the light is up but before sunrise: …………..There is no disagreement among scholars regarding which prayer is meant by one of these two ends of the day. They agree that it is Fajr prayer which may be performed from dawn until a little before sunrise. There is disagreement, however, regarding the prayer which ought to be performed at the other end of the day. It is said variously that the reference is to Asr or Maghrib prayer. (11.114)
1617 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. (11.114)
1618 "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. (11.114)
11: 115
Pickthall And have patience, (O Muhammad), for lo! Allah loseth not the wages of the good.
Yuksel Be patient, for God does not waste the reward of the good doers.
Transliteration Wa-sbir fa innalla_ha la_ yudi'u ajral muhsinin(a).
[[ Ali’s notes -.
011:119 God has given us a second chance to redeem ourselves in this world. Those who enter the hell are those who choose it on their own will.
===================================
4. [an_Nisaa, Medina 92]
The Quranic Text & Ali’s Version:
فَإِذَا
قَضَيْتُمُ
الصَّلاَةَ
...
4: 103. When ye pass (congregational) prayers,
C619. Two interpretations are possible:
1. “when ye have finished congregational prayers”, or
2. “when (on account of extreme danger) ye have to pass over congregational prayers altogether-even the the shorter form indicated for times of danger.”
I prefer the latter, as it accords better with the following sentences, which allows you to remember Allah individually in any posture possible during the danger. But when the danger is past, the full prayers should be offered at the stated times.
... فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ...
celebrate Allah's praises, standing, sitting down, or lying down on your sides;
... فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاَةَ...
but when ye are free from danger, set up regular prayers:
... إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا ﴿١٠٣﴾
for such prayers are enjoined on believers at stated times.
Other Versions:
4: 103
Asad When you have finished your prayer, remember God – standing and sitting and lying down; and when you are secure, observe your prayers [fully]. Verily, for all believers prayer is indeed a sacred duty linked to particular times [of day].
Pickthall When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed hours hath been enjoined on the believers.
Transliteration Fa iza_ qadaitumus sala_ta fazkurulla_ha qiya_maw wa qu'u_daw wa 'ala_ junu_bikum, fa izatma'nantum fa aqimus sala_h(ta), innas sala_ta ka_nat 'alal mu'minina kita_bam mauqu_ta_(n).
===================================
24. [an-Nur, Medina 102]
The Quranic Text & Ali’s Version:
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.
Pickthall’s Version:
24: 58
Pickthall O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise.
Transliteration Ya_ ay yuhal lazina a_manu_ liyasta zinkumul lazina malakat aima_nukum wal lazina lam yablugul huluma minkum sala_sa mar ra_tin min qabli sala_til fajri wa hina tadau_na siya_bakum minaz zahirati wa mim badi sala_til isa_i sala_su aura_til lakum laisa alaikum wa la_ alaihim juna_hun badahun na tawa_fu_na alaikum badukum ala_ badin kaza_lika yubay yinul la_hu lakumul a_yat wal la_hu alimun hakim
===================================
30. Ar-Rum (The Byzantines)
Mecca Period [6-7 years before Hijra]
The Quranic Text & Ali’s Version:
فَسُبْحَانَ
اللَّهِ
حِينَ تُمْسُونَ
وَحِينَ تُصْبِحُونَ
﴿١٧﴾
30: 17. So (give) glory to Allah, when ye reach eventide and when ye rise in the morning;
C3521. The special times for Allah's remembrance are so described as to include all our activities in life,
- when we rise early in the morning, and when we go to rest in the evening;
- when we are in the midst of our work, at the decline of the sun, and in the late afternoon.
It may be noted that these are all striking stages in the passage of the sun through our terrestrial day, as well as stages in our daily working lives.
On this are based the hours of the five canonical prayers afterwards prescribed in Madinah; viz.
- early morning before sunrise (Fajr);
- when the day begins to decline, just after noon (Zuhr);
- in the late afternoon, say midway between noon and sunset ('Asr); and
- the two evening prayers, one just after sunset (Maghrib); and the other after the evening twilight has all faded from the horizon, the hour indicated for rest and sleep ('Isha).
وَلَهُ
الْحَمْدُ
فِي السَّمَاوَاتِ
وَالْأَرْضِ
...
30: 18. Yea, to Him be praise, in the heavens and on earth;
... وَعَشِيًّا وَحِينَ تُظْهِرُونَ ﴿١٨﴾
and in the late afternoon and when the day begins to decline.
Asad’s Version:
30:17
EXTOL, then, God's limitless glory when you enter upon the evening hours, and when you rise at morn;
(30:18) and [seeing that] unto Him is due all praise in the heavens and on earth, [glorify Him] in the afternoon as well, and when you enter upon the hour of noon. 13
[[Asad’s note - 13 I.e., 'remember God at all times". Apart from this general exhortation, the hours mentioned above circumscribe the times of the five daily prayers incumbent upon a Muslim. The 'evening hours" indicate the prayer after sunset (maghrib) as well as that after nightfall ('isha').]