Prayers Prescribed

In the Name of Allah, the Gracious, the Merciful

Excerpts from QUR’AANIC STUDIES – A Modern Tafsir PART I:

238. Hafithoo AAala alssalawati waalssalati alwusta waqoomoo lillahi qaniteena

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2:238. Guard the prayers and the middle prayer and stand for Allah in total devotion.^{451 to 455}

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451. To guard is to be careful about. To guard the prayers would obviously mean to offer the prayers properly at proper times as divinely prescribed. It is a variation of the divine command to establish prayers (aqueemis sualaat) given elsewhere in the Qur'aan.

452. And what are the prayer timings divinely prescribed in the Qur'aan? In the chronological order of revelation, the earliest revealed Verse prescribing a fixed time for prayers is 17:78. In this Verse the only time fixed is between the sunset and the deep darkness of the night – obviously the dusk, the time when we offer our maghrib prayers now. Then in Verse 11:114 Allah directs us to establish prayers at the ends of the day and proximities of night. This is an unambiguous description of the dawn (fajr) and dusk (maghrib) as the divinely prescribed revised timings for prayers (sualawaat). And now, in this Verse 2:238, we are currently studying, Allah is asking us to guard not only the prayers prescribed earlier, but also the prayer newly introduced under this very Verse 2:238 – the middle prayer. This is in keeping with the Qur'aanic practice of gradual, step by step, legislation. The timing of the middle prayer has got to be mid-way between the dawn and the dusk prayers prescribed earlier. It corresponds to the noon (zhuhr) prayer, or to the weekly Jumuah prayer, we now offer.

453. But where is the Qur'aanic authentication for our uasur and uishaa prayers? I do not find it anywhere. But interpreters twist the plain meanings of the above-quoted and other Verses of the Qur'aan to count the number of prayers in a day to five. They paraphrase li dulookis shamsi ilaa ghasaquinl layli in Verse 17:78, for example, to include therein the four prayers of zhuhr, uasur, maghrib and uishaa. They translate dulookis shamsi as declination of the sun as against the clear dictionary meaning thereof as setting of the sun. As we have seen above, Verse 11:114 would corroborate with Verse 17:78 if the meaning of the phrase in the latter Verse is taken as 'setting of the sun'. There are several other Verses in the Qur'aan wherein we have been directed to praise and glorify Allah and to read the Qur'aan and ponder over it, at various times of the day and of the night. But those Verses do not specify the timings as the timings for prayers (sualawaat). Those Verses only ask us to glorify Allah and to read and ponder over the Qur'aan at other times also, besides doing so during the prayers.

454. How the translators have twisted the plain meanings of the Qur'aanic Verses in this regard is too vast a subject to be dealt with completely in these footnotes. A cyber-friend has done a thorough research on the subject and has recorded his findings in an e-booklet. If he permits me, I shall, inshaAllah, publish his work on the index page of my website. [The work, SALAAH IN THE QUR'AN, has since been published. Click here to access it.]

455. The prayers ought to be for Allah alone. We should have no thoughts, other than of Allah, during the prayers. But the fact of the matter is that our prayers are contaminated by these other thoughts, and thus get devalued and unfruitful. The other reason for our prayers being ineffective is that we glorify and address others, besides Allah, during and after the prayers at places of worship. Places of worship should be exclusive for glorification of Allah alone. And of the Unseen, He alone should be addressed or called upon for anything.

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Mohammad Shafi

Friday, the 30^th of August 2019.

The Third Divorce

In the Name of Allah, the Gracious, the Merciful

Extract from QUR’AANIC STUDIES – A Modern Tafsir PART I:

230. Fa-in tallaqaha fala tahillu lahu min baAAdu hatta tankiha zawjan ghayrahu fa-in tallaqaha fala junaha AAalayhima an yatarajaAAa in thanna an yuqeema hudooda Allahi watilka hudoodu Allahi yubayyinuha liqawmin yaAAlamoona

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2:230. If he then divorces her ⁴³⁹, he shall thereafter have no right to conjugal relationship with her until she marries another man. Then if that other man divorces her, there is no sin upon the two to return to each other if both think that they should be able to remain within parameters laid down by Allah. And He does explain those parameters, for knowledgeable people.⁴⁴⁰

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439. This obviously is with reference to the preceding Verse 229 wherein mention is made of a wife divorced twice by the same husband but retained as his wife after each of the two divorces. Now this Verse 230 deals with a situation wherein the husband divorces the wife for the third time.

440. The parameters, laws or the restrictions/limits laid down by Allah for proper conduct of either one of a married couple with the other, are duly explained in the Qur'aan. We have already seen, in Verse 228, that both husband and wife have their respective rights as they have their respective obligations. The other parameters are laid down in various other Verses – in Verse 4:19, for example – throughout the Qur'aan. Allah expects that people study the Qur'aan regularly to become knowledgeable and to imbibe those parameters.

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Kindly also go through, in this context, my earlier post What Is Attalaaq.

Mohammad Shafi

Friday, the 23^rd of August 2019.

Gender Equality

In the Name of Allah, the Gracious, the Merciful

Extract from QUR’AANIC STUDIES – A Modern Tafsir PART I:

228. Waalmutallaqatu yatarabbasna bi-anfusihinna thalathata quroo-in wala yahillu lahunna an yaktumna ma khalaqa Allahu fee arhamihinna in kunna yu/minna biAllahi waalyawmi al-akhiri wabuAAoolatuhunna ahaqqu biraddihinna fee thalika in aradoo islahan walahunna mithlu allathee AAalayhinna bialmaAAroofi walilrrijali AAalayhinna darajatun waAllahu AAazeezun hakeemun

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2:228. And the divorced women should wait for three menstruations. And it is not proper for them to hide what Allah has created in their wombs if they do believe in Allah and in the Last Day. And their husbands have the authority to take them back during that period, if they desire reconciliation.⁴²⁶ And the women have rights just as they have obligations upon them, in fair measure. And for men, a rank above them.^{427 to 429} And Allah is Omnipotent, Wise.^{430, 431}

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426. Allah has explained here the purpose of the waiting period prescribed. It is to ascertain whether the divorced woman is pregnant, so that the parentage of the child is determined. And if the woman happens to be pregnant, it may as well be that because of the unborn child – a bond between the woman and her husband – the two may get inclined towards reconciliation. The husband has been given the authority to resume conjugal relations with the woman before the expiry of the prescribed period. And thus, the separation of the couple can be averted despite pronouncement of divorce. It may thus be observed that in the divine scheme of things, doors are kept ajar for possible reconciliation. The Merciful Allah desires that married couples do not get separated on flimsy grounds.

427. In the modern age, everyone tends to harp on equality between the sexes. Otherwise, he is likely to be branded as one prejudiced against women. But, for Allah, there is no question of hiding or evading the bare truth. So, He declares, in clear terms, that men are one rank above women.

428. So far as physical strength is concerned, even women won't deny men's superiority. Inequality in this aspect gets automatically recognized when men and women are segregated for sports events wherein success is dependent on physical strength and stamina. But Allah hasn't placed men above women just on the criterion of physical strength. The ranking given in this Verse is obviously about the comparative rights and obligations of the two sexes. If men have greater rights, they have greater obligations and responsibilities too, in fair measure, towards the other sex.

429. And if men are conscious only of their higher rights, and forget about their higher obligations, they would be disturbing the divine order. This will weaken the basic units of small families that constitute the foundation of civilization and may cause the whole edifice to come down crashing.

430. None can undo what Allah does. But He does everything wisely. And it is always in the best interests of the creatures themselves to follow what He ordains for them.

431. I think my Notes above need a clarification. Allah Ta’ala has given men only one grade above women. And He has emphasized that the women have their own rights. So, their higher status by one grade should not generate the satanic pride in men. If it does, the men concerned are likely to be doomed as the Satan has been! The All-knowing Allah has given men the higher rank, not because they are intellectually superior, but for administrative purposes. No administrative unit can have a smooth running if two equal ranking persons are appointed to head that unit. A family is an administrative unit, and, as such, it ought to have one head. Allah, in His wisdom, taking all pros and cons into consideration, has ordained that the husband should head that unit. This higher status ought to make the husband, not proud but humble. With the higher rank, come higher responsibilities. He must be ever aware that the Creator is watching him. HE is watching whether he is treating his wife with respect and care and whether he runs his house with proper consultations with her. The position of the husband is like that of a Prime Minister (PM) in a cabinet form of government. The cabinet is likely to fall if the PM treats his ministers with scant respect and as his servants.

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Mohammad Shafi

Friday, the 16^th of August 2019.

The Rogues

In the Name of Allah, the Gracious, the Merciful

Extract from QUR’AANIC STUDIES – A Modern Tafsir PART I:

224. Wala tajAAaloo Allaha AAurdatan li-aymanikum an tabarroo watattaqoo watuslihoo bayna alnnasi waAllahu sameeAAun AAaleemun

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2:224. And make not Allah but a front for your oaths that you're good, pious and a reformer. Allah listens, knows.⁴²¹

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421. This Verse discourages frequent swearing, in Allah’s Name, in emphasis of one’s virtues. Allah is aware of them. There is no need of the swearing for those virtuous. But we all do come across persons, who would swear by Allah, without batting an eyelid, that they're but epitomes of virtue. But, later, we come to know that they're rogues. This Verse alludes to such people as well! They should know that their Creator is aware of their perfidy. They can't escape His firm grip.

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Mohammad Shafi

Friday, the 9^th of August 2019.

Worldly Life

In the Name of Allah, the Gracious, the Merciful

Worldly Life is but a Test

Extract from QUR’AANIC STUDIES – A Modern Tafsir PART I:

212. Zuyyina lillatheena kafaroo alhayatu alddunya wayaskharoona mina allatheena amanoo waallatheena ittaqaw fawqahum yawma alqiyamati waAllahu yarzuqu man yashao bighayri hisabin

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2:212. The life of this world is made attractive for those who suppress the Truth, and they mock at some of those who believe. And those who fear Allah shall have an upper hand over them on the Day of Resurrection.³⁷⁵ And Allah provides for whomsoever He wishes, without measure!³⁷⁶

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375. One of numerous ways in which Allah tests mankind is to give a plenty in this world to some of those who disbelieve, and to give less to the believers, in comparison. In such cases, the disbelievers are wont to scoff at the believers, taunting them that despite their belief, their Allah has provided them with less wealth. The believers' test lies in whether they remain steadfast in their faith even in such seemingly unfavourable and unfair circumstances. The All-knowing and Merciful Allah however strengthens the will of the believers in such trying circumstances by promising them that they shall surely have an upper hand in the everlasting Hereafter, if they but passed the test of the temporary life of this world.

376. In the exercise of this absolute divine prerogative of our Lord, we, the creatures, have no say at all. But let us be clear in our minds that our Lord is a Just Lord. If in this world, He chooses to give undeservedly more wealth to a disbeliever than to a believer, He knows what He is doing! We should remember that He has reserved His bounty bi ghayri huisaab (without measure), in the Hereafter, only for the believers.

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Mohammad Shafi

Friday, the 2^nd of August 2019.