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In adversity he complains and gets into despair. In prosperity he becomes arrogant and forgets other people's rights and his own shortcomings. Cf. xli. 49-50.
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This, I believe, is the meaning of the expression al-musallin (lit., "the praying ones"), which evidently does not relate here to the mere ritual of prayer but, rather, as the next verse shows, to the attitude of mind and the spiritual need underlying it. In this sense it connects with the statement in verse {19} that "man is born with a restless disposition" which, when rightly used, leads him towards conscious spiritual growth, as well as to freedom from all self-pity and selfishness.
The description of those devoted to Prayer is given in a number of clauses that follow, introduced by the words "Those who..." "Devoted to Prayer" is here but another aspect of what is described elsewhere as the Faithful and the Righteous. Devotion to prayer does not mean merely a certain number of formal rites or prostrations. It means a complete surrender of one's being to Allah. This means an earnest approach to and realisation of Allah's Presence ("steadfastness in Prayer"); acts of practical and real charity; and attempt to read this life in terms of the Hereafter; the seeking of the Peace of Allah and avoidance of His displeasure; chastity; probity true and firm witness; and guarding the prayer. (verse 34).
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Sc., "but do not or cannot beg": see Razi's comments on a similar phrase in 51:19 , quoted in my corresponding note [12].
See n. 5001 to li. 19. True charity consists in finding out those in real need, whether they ask or not. Most frequently those who ask are idle men who insolently wish to live upon others. But all cases of those who ask should be duly investigated, in case a little timely help may set the erring on the way. But the man with wealth or talent or opportunity has the further responsibility of searching out those in need of his assistance, in order to show that he holds all gifts in trust for the service of his fellow- creatures.
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A true fear of Allah is the fear of offending against His holy Will and Law, and is therefore akin to the love of Allah. It proceeds from the realisation that all true peace and tranquillity comes from attuning our will to the universal Will and that sin causes discord, disharmony, and displeasure,-another name for the Wrath of Allah.
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This warning against pharisaic self-righteousness implies that however "good" a person may be, there is always a possibility of his or her having done a moral wrong (e.g., an injury to a fellow-being) and then conveniently "forgotten" this sin. Elliptically, this warning contains a call to increasing consciousness in all one's doings - for, "temptation to evil (fitnah) does not befall only those who are bent on denying the truth" 8:25 , but may also befall people who are otherwise righteous.
I.e., that the punishment of sin may come suddenly at any time, when you least expect it.
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Lit., "who guard their private parts".
lit., private parts.
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See the identical passage in {23:5-7}, as well as the corresponding note [3], in which I have fully explained the reasons for my rendering of the phrase aw ma malakat aymanuhum as "that is those whom they rightfully possess [through wedlock]". As regards this interpretation, see also Razi's comments on 4:24 , as well as one of the alternative interpretations of that verse advanced by Tabari on the authority of Ibn 'Abbas and Mujahid.
See footnote for 4:3.
Cf. iv. 24.
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For obligations of trusts and covenants, express or implied, see n. 682 to v. 1. They are just as sacred in ordinary everyday life as they are in special spiritual relationships. In addition, our life itself, and such reason and talents as we possess, as well as our wealth and possessions are trusts, of which we must fulfil the duties punctiliously.
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If we know any truth of any kind, to that we must bear witness, as affecting the lives or interests of our fellow-beings,-firmly, not half-heartedly, without fear or favour, even if it causes loss or trouble to us, or if it loses us friends or associates.
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We began with "steadfastness in prayer" in verse 23 above, and after a review of various aspects of the good man's fife, close with the guarding of worship.
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