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find it in Allah's presence yea better and greater in Reward. And seek ye the Grace of Allah:
for Allah is Oft-Forgiving Most Merciful. 5771577257735774577557765777
5771 Cf., above, lxxiii. 24. The Prophet, and a zealous band of his disciples, were often up, two-thirds of the night, or a half,
or a third, rejecting sleep and giving themselves up to Prayer and Praise and the reading of the Qur-an. They are told
that this was too severe a tax on them, especially if their health was affected, or they were on a journey, or they were
striving, with might and main, in other ways, for the cause of Allah. See die fines following. (73.20)
5772 The usual meaning taken is that the counting of the exact hours of night and day may not be possible for ordinary
people, in order to determine exactly the half, or the third, or the two-thirds of a night. The length of the night and the
day varies every day of the solar year, and the precise hour of midnight can only be determined by exact observation
in clear skies or by chronometers, which is not possible for everyone. But I understand it in a wider meaning. Allah
fixes night and day in due proportions; for rest and work, and according to seasonal variations. For prayer and praise
no meticulous observations of that kind are necessary or possible. Allah's service can be done in many ways as
detailed below. But we must give some time to devotion, as may be most easy and convenient to us, in various
circumstances of health, travel, and the performance of various duties. (73.20)
5773 The reading of the Qur-an here is a part of Prayer and religious devotion. This is not to be made into an obsession or
a burden. Cf. xx. 2: "We have not sent down the Qur-an to thee to be an occasion for thy distress." We must do it
whole-mindedly, but not by formal mechanical computations. (73.20)
5774 This refers to Jihad. The better opinion is that this particular verse was revealed in Madinah, long after the greater part
of the Sura. The reference, further on, to canonical Prayers and regular Charity (Zakat), points to the same
conclusion. (73.20)
5775 Cf. ii. 2456, and n. 276, where the meaning of "a Beautiful Loan" is explained. See also lvii. 18. The "Beautiful Loan"
should be that of our own souls. We should expect no retums in kind, for that is not possible. But the reward we shall
find with Allah will be infinitely greater and nobler. Cf. the biblical phrase, "Lay up for yourselves treasures in heaven"
(Matt. vi. 20). (73.20)
5776 Any good that we do raises our own spiritual status and dignity. We must not think that when we speak of Allah's
service or Allah's Cause, we are doing anything for His benefit: He is independent of all needs whatsoever. (73.20)
5777 This emphasizes the need of Allah's Grace. Whatever good we do, our own merits are comparatively small. Allah's
Grace must lift us up and blot out our shortcomings. Even in piety there may be an arrogance which may become a
sin. We should always seek Allah's Mercy in all humility. (73.20)
CALL TO PRAYER:
5:58 - When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because
they are a people without understanding.
PRAYER ON TRAVEL:
4:101 - When ye travel through the earth there is no blame on you if ye shorten your prayers for
fear the unbelievers may attack you: for the unbelievers are unto you open enemies. 617
617 Verse 101 gives permission to shorten four Rakat prayers when people are on a journey: verses 102-104 deal with
cases when they are in danger at war, in face of the enemy. The shortening of prayers in both cases is further
governed as to details by the practice of the Messenger and his Companions. As to journeys, two questions arise: (1)
what constitutes a journey for this purpose? (2) is the fear of an attack an essential condition for the shortening of the
prayers? As to (1), it is best to leave the matter to discretion, having regard to all the circumstances of the journey, as
in the case of the journeys which excuse a fast: see ii. 184, n. 190. The text leaves it to discretion. As to (2), the
practice of the Prophet shows that danger is not an essential condition; it is merely mentioned as a possible incident.
The Messenger usually shortened the prayers from four Rakats to two Rakats in Zuhr (midday prayer), 'Asr (afternoon
prayer) and Ishaa (night prayer): the other two are in any case short, Fajr (morning prayer) having two Rakats and
Magrib (evening prayer) having three. (4.101)
4:102 - When thou (O Apostle) art with them and standest to lead them in prayer let one party of
them stand up (in prayer) with thee taking their arms with them: when they finish their
prostrations let them take their positions in the rear and let the other party come up which hath
not yet prayed and let them pray with thee taking all precautions and bearing arms: the
unbelievers wish if ye were negligent of your arms and your baggage to assault you in a single
rush but there is no blame on you if ye put away your arms because of the inconvenience of
rain or because ye are ill; but take (every) precaution for yourselves. For the unbelievers Allah
hath prepared a humiliating punishment. 618
618 The congregational prayer in danger in face of the enemy rests on the principle that the congregation should be
divided into two parties; one party prays while the other watches the enemy, and then the second party comes up to
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