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from the Sacred Book should be neither so loud as to attract the hostile notice of those who do not believe not so low
in tone as not to be heard by the whole congregation. (17.110)
22:41 - (They are) those who if We establish them in the land establish regular prayer and give
regular charity enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all)
affairs. 2819
2819 "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 iii. 104, 110; ix. 71, 111-112, xxii, 41). (22.41)
23:2 - Those who humble themselves in their prayers; 2866
2866 Humility in prayer as regards (1) their estimate of their own worth in Allah's presence, (2) as regards their estimate of
their own powers or strength unless they are helped by Allah, and (3) as regards the petitions they offer to Allah.
(23.2)
23:9 - And who (strictly) guard their prayers 2870
2870 In verse 2 we were directed to the spirit of humility and earnestness in our prayers. Here we are told how necessary
the habit of regular prayer is to our spiritual well-being and development, as it brings us closer to Allah, and thus sums
up the light of the seven jewels of our Faith, viz.,: (1) humility, (2) avoidance of vanity, (3) charity, (4) sex purity, (5)
fidelity to trusts, and (6) to covenants, and (7) an earnest desire to get closer to Allah. (23.9)
24:56 - So establish regular Prayer and give regular Charity: and obey the Apostle; that ye may
receive mercy.
26:218 - Who seeth thee standing forth (in prayer)
26:219 - And thy movements among those who prostrate themselves. 3235
3235 Literally, the standing and prostration are postures in Muslim prayer: the holy Prophet was equally earnest, sincere,
and zealous in prayer for himself and for all his people. The Prophet's behaviour was exemplary in all the turns of
fortune, and however foolish men may cavil, his purity and uprightness are fully known to Allah. (26.219)
27:3 - Those who establish regular prayers and give in regular charity and also have (full)
assurance of the Hereafter.
30:31 - Turn ye back in repentance to Him and fear Him: establish regular prayers and be not ye
among those who join gods with Allah, 3543
3543 "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.
(30.31)
31:4 - Those who establish regular Prayer and give regular Charity and have (in their hearts) the
assurance of the Hereafter. 3582
3582 The righteous are distinguished here by three marks, which are summed up in the phrase "doers of good", viz.: (1)
they yearn towards Allah in duty, love, and prayer, (2) they love and serve their fellow-men in charity, (3) they win
peace and rest for themselves in the assured hope of the Future. (31.4)
31:17 -"O my son! establish regular prayer enjoin what is just and forbid what is wrong: and bear with patient constancy
whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs.
35:29 - Those who rehearse the Book of Allah establish regular Prayer and spend (in Charity) out
of what We have provided for them secretly and openly hope for a Commerce that will never
fail: 39143915
3914 The man of God takes Allah's Revelation ("the Book") to heart, ever seeks to get closer and closer to Allah ("regular
Prayer"), and in doing so, is moved more and more to practical Charity for his fellow-creatures. He is not ashamed of
his Charity ("openly"), but he does not do it to be seen by men ("secretly"): he just does what is necessary for his
fellow-creatures, whether people talk about it or not. (35.29)
3915 Here is a metaphor from commerce. The good man's Charity comes not merely out of superfluities, but out of "what
Allah has provided" for him. He therefore recognises two things: (1) that his wealth (literal and metaphorical) is not his
absolutely, but that it is given to him by Allah; and (2) that he must deny himself the use of some of it, as a merchant
puts by some of his wealth to invest as capital. Only, the godly man's commerce will never fail or fluctuate; because
Allah guarantees him the return, and even adds something to the return out of His own Bounty. That is, Allah gives
more than ever our merits deserve. (35.29)
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