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1824 Notice that the original of what I have translated "whatever being" is the personal pronoun man, not ma. This then
refers to beings with a personality, e.g., angels, spirits, human beings, and possibly other things of objective (not
necessarily material) existence, as contrasted with their Shadows or Simulacra or Appearances, or Phantasms,
mentioned at the end of the verse. Both these Beings and their Shadows are subject to the Will of Allah. See notes
1825 and 1827. (13.15)
1825 "Prostrate themselves": the posture means that they recognise their subjection to Allah's Will and Law, whether they
wish it or not. (13.15)
1826 "In spite of themselves": Satan and Evil. They would like to get away from the control of the All-good Allah, but they
cannot, and they have to acknowledge His supremacy and lordship over them. (13.15)
1827 Even the Shadows-creations of the Imagination, or projections from other things and dependent on the other things for
their existence, as shadows are to substance- even such shadows are subject to Allah's Laws and Will, and cannot
arise or have any effect on our minds except by His permission. The Shadows are longest and therefore most
prominent when the sun is level, and tend to disappear as the sun approaches the zenith. But even when they are
longest and most prominent, they are still subject to Allah's Will and Law. (13.15)
11:114 - And establish regular prayers at the two ends of the day and at the approaches of the
night: for those things that are good remove those that are evil: be that the word of
remembrance to those who remember (their Lord): 161616171618
1616 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.
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)
17:78 - Establish regular prayers at the sun's decline till the darkness of the night and the morning
prayer and reading: for the prayer and reading in the morning carry their testimony. 22752276
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)
17:110 - Say: "Call upon Allah or call upon Rahman: by whatever name ye call upon Him (it is well):
for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud nor speak it in a
low tone but seek a middle course between." 232123222323
2321 Cf. vii. 180. Rahman describes one of the attributes of Allah,-His grace and Mercy which come to the sinner even
before he feels conscious of the need of it,-the preventive Grace which saves Allah's servants from sin. See n. 19 to i.
1. Allah can be invoked, either by His simple name, which includes all attributes, or by one of the names implying the
attributes by which we try to explain His nature to our limited understanding. The attribute of Mercy in Rahman was
particularly repugnant to the Pagan Arabs (see xxv. 60, and xxi. 36): that is why special stress is laid on it in the Quran.
(17.110)
2322 These Beautiful Names of Allah are many. The hadith related by Tirmizi, accepted by some as authentic, mentions 99
names of Allah. Qadhi Muhammad Sulaiman has published an Urdu monograph on the subject, published by the
Daftar Rahmatun-lil- 'Alamin Patiala, 1930. Those who wish to see a poetic Commentary on the names in the form of
stories in English may consult Sir Edwin Arnold's Pearls of the Faith. Sir Edwin's stories are of unequal merit, but a
fine example is furnished by No. 4, al-Malik. "The King". (17.110)
2323 Cf. vii. 205. All prayer should be pronounced with earnestness and humility, whether it is congregational prayer or the
private outpouring of one's own soul. Such an attitude is not consistent with an over-loud pronunciation of the words,
though in public prayers the standard of permissible loudness is naturally higher than in the case of private prayer. In
public prayers, of course, the Azan or call to prayer will be in a loud voice to be heard near and far, but the chants
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