Tafsir of Al-`Ankabut 29:45

(Recite what has been revealed to you of the Book), meaning: persist in reciting it as a means of drawing near to Allah—the Exalted—through its recitation, as a reminder of the meanings contained within its folds, as an admonition to the people, and as a motivation for them to act according to the rulings, virtues, and noble morals it contains.

(And establish prayer), meaning: persist in performing it. Since prayer encompasses the prescribed prayers performed in congregation, and the command to the Prophet (may Allah bless him and grant him peace) to establish it is inherently a command to the Ummah, it was explained by His saying—the Exalted—: (Indeed, prayer prohibits immorality and wrongdoing). It is as if it were said: "Perform it with them, for prayer prohibits them from immorality and wrongdoing."

The meaning of its prohibiting them from that is that, because it contains various forms of worship—such as takbir (glorification), tasbih (exaltation), recitation, standing before Allah—the Mighty and Majestic—and bowing and prostrating to Him—the Glorified—all of which indicate the utmost humility and veneration, it is as if the prayer itself says to the one who performs it: "Do not commit immorality or wrongdoing, and do not disobey a Lord who is worthy of what you have just performed." How could it be fitting for you to do that and disobey Him—the Mighty and Majestic—when you have just performed words and actions that signify His majesty and greatness—the Glorified—such that if you were to disobey and commit immorality or wrongdoing, you would be like one who contradicts his own actions?

Through what has been mentioned, the well-known problem is resolved: that we see many who commit immorality and wrongdoing while still praying, yet they do not cease from those acts. The prohibition of prayer against immorality and wrongdoing, in this sense, does not necessitate that they refrain. Do you not see that Allah—the Exalted—also prohibits such acts, as He says—the Glorified—: (Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression)? Yet people do not refrain. The prohibition of prayer is not greater than the prohibition of Allah—the Mighty and Majestic. If there is no necessary implication [of cessation] there, how could there be here? I do not see this problem as anything but a delusion, based on the assumption that "prohibition" necessitates "cessation," which is a false assumption and an imagination unsupported by reason or evidence.

Abu Hayyan reported from Ibn Abbas, al-Kalbi, Ibn Jurayj, and Hammad ibn Abi Sulayman that prayer prohibits such acts only as long as the worshipper is in it. It is as if they meant that it acts like a prohibiter for the worshipper, saying: "Do not do that," as long as he is in it, because once he finishes, the words and actions that provided the admonition and greatness cease.

It was reported from al-Qutb that he said in response to the problem: "Prayer is established for the remembrance of Allah—the Exalted—as the Mighty One said: (Establish prayer for My remembrance). Whoever is remembering Allah—the Mighty and Majestic—this will prevent him from committing what He hates—whether little or much. Everyone you see praying who still commits immorality and wrongdoing would have been even worse in committing them had he not been praying; thus, the prayer has had an effect in reducing his immorality and wrongdoing." This is as you can see.

It is said: The meaning is that prayer is a cause for cessation from such acts. This is not universal because "prayer" (al-salah) here is in the sense of the indefinite; in an affirmative statement, it does not necessarily imply universality, so the problem is resolved. According to what we have said, the claim of universality does not cause harm. Yes, the prohibition we mentioned varies according to the variation in the performance of the prayer. It is most complete in the prayer performed with the utmost humility, contemplation of what is recited, and the performance of its obligatory, essential, and voluntary parts and etiquettes in their best state. The prohibition may weaken in it until it is as if it does not prohibit at all, as in the prayer performed with complete negligence and failure to observe what is fitting for it—the rejected prayer that is folded up like a worn-out garment and thrown back at the face of its owner, saying to him: "May Allah—the Exalted—neglect you as you have neglected me." It is as if the intention of the one who says that the "prayer that prohibits" is the "accepted prayer" is precisely this.

Some take the cessation of sins as a sign of acceptance. Some of the Imami school reported from Abu Abdullah (may Allah be pleased with him) that he said: "Whoever wishes to know if his prayer was accepted or not, let him look to see if it prevented him from immorality and wrongdoing; to the extent that it prevented him, it was accepted from him."

Abd ibn Humayd, Ibn Jarir, and al-Bayhaqi in Shu’ab al-Iman reported from al-Hasan that the Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever is not prevented by his prayer from immorality and wrongdoing, he has no prayer." In one wording: "It does not increase him in anything but distance from Allah—the Exalted." Ibn Abi Hatim, al-Tabarani, and Ibn Mardawayh reported this with this wording from Ibn Abbas (may Allah be pleased with them both) in a marfu’ (elevated) manner.

Ibn Abi Shaybah, Abd ibn Humayd, Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, and al-Bayhaqi reported from Ibn Mas’ud (may Allah be pleased with him) that it was said to him: "So-and-so prolongs his prayer." He replied: "Prayer does not benefit except for one who obeys it," then he recited: (Indeed, prayer prohibits immorality and wrongdoing).

Sometimes it happens for one who prays frequently that some of his prayers fall on the proper manner, so they are accepted out of Allah’s grace and generosity, and the effect of that appears in the cessation of sins. This is indicated by what Ahmad, Ibn Hibban, and al-Bayhaqi reported from Abu Hurayrah (may Allah be pleased with him): "A man came to the Prophet (may Allah bless him and grant him peace) and said: 'So-and-so prays at night, but when morning comes, he steals.' He said: 'His prayer will prevent him from what you are saying.'" Even clearer regarding what we mentioned is the report that a young man from the Ansar used to pray with the Prophet (may Allah bless him and grant him peace) and would not leave any immorality without committing it. It was described to him, and he (peace be upon him) said: "His prayer will soon prohibit him." He did not delay long before he repented. However, Ibn Hajar mentioned regarding this that he did not find it in the books of Hadith.

Furthermore, interpreting "prayer" in the verse as the well-known prayer is the apparent meaning, supported by the authentic traditions and reports. Ibn Jarir reported from Ibn Umar (may Allah be pleased with them both) that the intended meaning here is the Quran. Ibn Bahr said: The intended meaning is supplication (dua), meaning: "Establish supplication to the affair of Allah—the Exalted—for supplication to His affair prohibits immorality and wrongdoing." Both of these are departures from the apparent meaning without a compelling reason. Abd ibn Humayd and Ibn al-Mundhir reported from al-Rabi’ ibn Anas that he used to recite: "Indeed, prayer enjoins good and prohibits immorality and wrongdoing."

(And the remembrance of Allah is greater). Ibn Abbas, Ibn Mas’ud, Ibn Umar, Abu Qurrah, Mujahid, and ‘Atiyyah said: The meaning is that Allah’s remembrance of you is greater than your remembrance of Him—the Glorified. In one wording: "Allah’s remembrance of the servant is greater than the servant’s remembrance of Allah." Ibn Abbas reported this, then recited: (Remember Me; I will remember you).

Abd ibn Humayd and Ibn Jarir reported from Abu Malik that he said: "Allah’s remembrance of the servant during prayer is greater than the prayer itself." Here, the verbal noun (dhikr) is added to the active participle (subject), and the object is omitted, as is the object of comparison. It is specific, as you have heard, though it is permissible for it to be general, meaning: "greater than everything." It is also said: "The meaning is that the servant’s remembrance of Allah during prayer is greater than all other pillars of prayer." It is also said: "The servant’s remembrance of Allah during prayer is greater than his remembrance of Him outside of prayer." It is also said: "The servant’s remembrance of Allah—the Exalted—is greater than all his other deeds."

A group of the predecessors reported what implies this. Ahmad in al-Zuhd and Ibn al-Mundhir reported from Mu’adh ibn Jabal that he said: "A human being does not perform any deed that saves him more from the punishment of Allah—the Exalted—than the remembrance of Allah." They asked: "Not even Jihad in the path of Allah?" He said: "Not even if he strikes with his sword until it breaks, because Allah—the Exalted—says in His Book: (And the remembrance of Allah is greater)."

Ibn Abi Shaybah and Ibn Jarir reported from Abu al-Darda’ that he said: "Shall I not inform you of the best of your deeds, the most beloved to your King, the highest in your degrees, better than that you fight your enemy and strike their necks and they strike yours, and better than giving gold and silver?" They asked: "What is it, O Abu al-Darda’?" He said: "The remembrance of Allah—the Exalted—(And the remembrance of Allah is greater)." Ibn Jarir reported from Salman that he was asked: "Which deed is best?" He replied: "Do you not read the Quran? (And the remembrance of Allah is greater). Nothing is better than the remembrance of Allah." In al-Bahr, this statement is attributed to Abu al-Darda’ and Salman (may Allah be pleased with them both), and perhaps that is one of two narrations from them. A narration also came from Ibn Abbas that suggests the meaning of "remembrance of Allah" is the servant’s remembrance of Him—the Glorified.

Sa’id ibn Mansur, Ibn Abi Shaybah, Ibn al-Mundhir, al-Hakim in al-Kuna, and al-Bayhaqi in Shu’ab al-Iman reported from ‘Antarah that he said: "I said to Ibn Abbas (may Allah be pleased with them both): 'Which deed is best?' He said: 'The remembrance of Allah is greater. No group sits in one of the houses of Allah studying the Book of Allah and discussing it among themselves, but the angels cover them with their wings, and they are guests of Allah as long as they are there, until they engage in other speech. And no man travels a path seeking knowledge but that Allah makes easy for him a path to Paradise.'"

It is also said: "The meaning of 'remembrance of Allah' is prayer, as in His saying—the Exalted—: (Then hasten to the remembrance of Allah)," meaning: "And prayer is greater than all other acts of obedience." It is called by this name to signal that the remembrance of Allah contained within it is the essence of why it is preferred over [other] good deeds and why it prohibits evil deeds. It is also said: "The remembrance of Allah at the time of immorality and wrongdoing, and the mention of His prohibition of them and His threat against them, is greater in terms of restraint than prayer." According to these views, dhikr (remembrance) is a verbal noun added to the object, and the object of comparison is omitted. It is also permissible that it is not the af’al (superlative) form, whether the verbal noun is added to the subject or the object, as in: "Allah is the Greatest (Allah-u Akbar)."

(And Allah knows what you do) of good and obedience, and He will reward you for that with the best of rewards. Abu Hayyan said: "(He knows what you do) of good and evil, and He will reward you according to it; therein lies a promise and a threat, and an exhortation to vigilance."