CALL:

2:186 - When my servants ask thee concerning Me I am indeed close (to them); I listen to the prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me; that they may walk in the right way. 194

7:29 - Say: "My Lord hath commanded justice; and that ye set your whole selves (to him) at every time and place of prayer and call upon him making your devotion sincere as in his sight: such as he created you in the beginning so shall ye return." 1010 1011

1010 For wajh, see ii. 112 and n. 114. Our devotion should be sincere, not as in other men's sight, but by presenting our whole selves, heart and soul, to Allah. Even so, it may not be enough; for the sight of our heart and soul may be faulty. We should call upon Allah to give us the light, by which our sincerity may commend itself to Him as true sincerity "as in His sight" (7.29)

1011 Cf. vi. 94. Our sincerity should be real sincerity, as in His sight for when we return to Him, we shall be stripped of all pretence, even such self-deception as may satisfy us in this life. (7.29)

7:55 - Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds. 1033

1033 In prayer, we must avoid any arrogance or show or loudness, or vanity of requests or words. If excess is condemned in all things, it is specially worthy of condemnation when we go humbly before Our Lord,-we poor creatures before the Omnipotent Who knoweth all. (7.55)

7:56 - Do no mischief on the earth after it hath been set in order but call on Him with fear and longing (in your hearts): for the mercy of Allah is (always) near to those who do good. 1034 1035

1034 The man who prays with humility and earnestness finds the ground prepared by Allah for his spiritual advancement. It is all set in order, and cleared of weeds. He does not, like the wicked, upset that order, to introduce evil or mischief into it. (7.56)

1035 Fear and longing: the fear of Allah is really a fear lest we should diverge from His Will, or do anything which would not be pleasing to Him: unlike ordinary fear, it therefore brings us nearer to Allah, and in fact nourishes our longing and desire for Him. (7.56)

7:180 - The most beautiful names belong to Allah: so call on Him by them; but shun such men as use profanity in His names: for what they do they will soon be requited. 1154

1154 As we contemplate Allah's nature, we can use the most beautiful names to express His attributes. There are hundreds of such attributes. In the opening Sura, we have this indicated in a few comprehensive words, such as Rahman (most Gracious), Rahim (most Merciful), Rabb-ul-'alamin (Cherisher and Sustainer of the worlds). Our bringing such names to remembrance is part of our Prayer and Praise. But we must not associate with people who use Allah's names profanely, or so as to suggest anything derogatory to His dignity or His unity. Cf. xvii. 110. A) See also lxviii. 44 and n. 5626. (7.180)

17:110 - Say: "Call upon Allah or call upon Rahman: by whatever name ye call upon Him (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud nor speak it in a low tone but seek a middle course between." 2321 2322 2323

2321 Cf. vii. 180. Rahman describes one of the attributes of Allah,-His grace and Mercy which come to the sinner even before he feels conscious of the need of it,-the preventive Grace which saves Allah's servants from sin. See n. 19 to i. 1. Allah can be invoked, either by His simple name, which includes all attributes, or by one of the names implying the attributes by which we try to explain His nature to our limited understanding. The attribute of Mercy in Rahman was particularly repugnant to the Pagan Arabs (see xxv. 60, and xxi. 36): that is why special stress is laid on it in the Qur-an. (17.110)

2322 These Beautiful Names of Allah are many. The hadith related by Tirmizi, accepted by some as authentic, mentions 99 names of Allah. Qadhi Muhammad Sulaiman has published an Urdu monograph on the subject, published by the Daftar Rahmatun-lil- 'Alamin Patiala, 1930. Those who wish to see a poetic Commentary on the names in the form of stories in English may consult Sir Edwin Arnold's Pearls of the Faith. Sir Edwin's stories are of unequal merit, but a fine example is furnished by No. 4, al-Malik. "The King". (17.110)

2323 Cf. vii. 205. All prayer should be pronounced with earnestness and humility, whether it is congregational prayer or the private outpouring of one's own soul. Such an attitude is not consistent with an over-loud pronunciation of the words, though in public prayers the standard of permissible loudness is naturally higher than in the case of private prayer. In public prayers, of course, the Azan or call to prayer will be in a loud voice to be heard near and far, but the chants 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)

40:60 - And your Lord says: "Call on Me; I will answer your (Prayer): But those who are too arrogant to serve Me will surely find themselves in Hell in humiliation!" 4434

4434 As this life is not the end of all things, and we are to have its fulfilment in the Hereafter: we have only to pray to the Lord of the Present and the Hereafter, and He will hear us, forgive us, guide us, and make our Path smooth. But Pride will have its fall,-and its humiliating Punishment: Cf. xxxvii. 18. (40.60)

17:52 - "It will be on a Day when He will call you and ye will answer (His call) with (words of) His praise and ye will think that ye tarried but a little while!" 2236 2237

2236 It may be that this verse should not be in the inverted commas governed by the verb "say", in the last clause of the last verse. In that case, the answer to the sceptic would be finished in the last verse, and this verse would be a general statement applying also to the righteous, who will rise up celebrating the praises of Allah. But on the whole, I think it is better to take this verse as part of the answer to the sceptic referred to in the last verse. (17.52)

2237 Whatever may have been your spiritual blindness in this life, the "new creation" will have opened your eyes to the Truth. No one will any longer be in any delusion as regards the Reality of Allah, and will be forced, by their new circumstances, to recognise the Truth and sing Allah's praises. And all will be surprised at the seemingly short flight of time since they had their little ephemeral life on this earth. They will now appraise its true worth. (17.52)

40:14 - Call ye then upon Allah with sincere devotion to Him even though the Unbelievers may detest it. 4375

5:20 - Remember Moses said to his people: "O my people! call in remembrance the favor of Allah unto you when He produced prophets among you made you kings and gave you what He had not given to any other among the peoples. 721 722 723

5:11 - O ye who believe! call in remembrance the favor of Allah unto you when certain men formed the design to stretch out their hands against you but (Allah) held back their hands from you: so fear Allah. And on Allah let believers put (all) their trust. 708

708 In the life-time of the Prophet it happened again and again that the enemies of Islam stretched out their hands against him, his people, and his teaching. The odds were, from a worldy point of view, in their favour, but their hands were rendered inert and powerless because they were fighting against the truth of Allah. So does it happen always, now as it did then. True faith must take heart, and at the same time humbly recognise Allah's favour and mercy, and be grateful. (5.11)

5:7 - And call in remembrance the favor of Allah unto you and His Covenant which He ratified with you when ye said: "We hear and we obey": and fear Allah for Allah knoweth well the secrets of your hearts. 705

705 There is a particular and a general meaning. The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqaba, a valley near Mina, the first about fourteen months before the Hijra, and the second a little later. These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general meaning has been explained in n. 682 to v. 1: man is under a spiritual obligation under an implied Covenant with Allah: Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (ii. 30), and man is bound to serve Allah faithfully-and obey His Will. That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul. (5.7)

2:225 - Allah will not call you to account for thoughtlessness in your oaths but for the intention in your hearts; and He is Oft-Forgiving Most Forbearing. 252

252 It has been held that thoughtless oaths, if there is no intention behind them, can be expiated by an act of charity. (2.225)

6:56 - Say. I am forbidden to worship those other than Allah whom ye call upon." Say: "I will not follow your vain desires: if I did I would stray from the path and be not of the company of those who receive guidance." 876

876 There are a number of arguments now put forward against the Meccans who refused to believe in God's Message. Each argument is introduced with the word "Say." Here are the first four: (1) I have received Light and will follow it; (2) I prefer my Light to your vain desires; (3) Your challenge-" if there is a God, why does He not finish the blasphemers at once?" -it is not for me to take up; punishment rests with God; (4) If it rested with me, it would be for me to take up your challenge; all I know is that God is not unaquainted with the existance of folly and wickedness, and many other things besides, that no mortal can know; you can see little glimpses of His Plan, and you can be sure that He will not be tardy in calling you to account. (6.56)

6:71 - Say: "Shall we indeed call on others besides Allah things that can do us neither good nor harm and turn on our heels after receiving guidance from Allah? Like one whom the evil ones have made into a fool wandering bewildered through the earth his friends calling `Come to us' (vainly) guiding him to the Path." Say: "Allah's guidance is the (only) guidance and we have been directed to submit ourselves to the Lord of the worlds; 895

895 In continuation of the seven heads of argument refered to in nn. 876 and 885, we have here the final two heads: (8) Who would, after receiving guidance from the living, eternal God, turn to lifeless idols? To do so would indeed show that we were made into fools, wandering to a precipice therefore accept the only true guidance, the guidance of God, and obey his Law, for we shall have to answer before His judgment-seat. (6.71)

6:63 - Say: "who is it that delivereth you from the dark recesses of land and sea when ye call upon Him in humility and silent terror: `if He only delivers us from these (dangers) (we vow) we shall truly show our gratitude'.?" 885 886 887

885 In continuation of the four heads of argument refered to in n. 876, we have three more heads here in vi. 63-65: (5) your calling upon Him in times of danger shows that in the depths of your hearts you feel His need; (6) God's Providence saves you, and yet you ungratefully run after false gods; (7) it is not only physical calamitites that you have to fear; your mutual discords and vengeances are even more destructive, and only faith in God can save you from them. (6.63)

886 Zulumat: dark recesses, terrrible lurking dangers, as in deserts or mountains, or forests, or seas. (6.63)

7:193 - If ye call them to guidance they will not obey: for you it is the same whether ye call them or ye hold your peace! 1166

1166 When false worship takes root, the teacher of Truth finds much to discourage him. As far as he is concerned, it seems as if he has produced no effect. Yet his duty is to continue his work, in the spirit of verse 199 below, forgiving all opposition, teaching what is right, and not joining the ignorant in their attitude of doubt and indecision. (7.193)

7:194 - Verily those whom ye call upon besides Allah are servants like unto you: call upon them and let them listen to your prayer if ye are (indeed) truthful! 1167

1167 False gods, whether idols or deified men, or ideas and superstitions, have no existence of their own, independent of Allah's creation. They are Allah's creatures, and like servents are subject to His authority. Deified men are not real men, but false ideas of men. They cannot help themselves: how can they help others? (7.194)

7:195 - Have they feet to walk with? or hands to lay hold with? or eyes to see with? or ears to hear with? Say: "Call your god-partners scheme (your worst) against me and give me no respite! 1168

1168 Here is a test and a challenge. If the false gods had any power or even existence, collect them all together, and, says the Prophet of Allah, "Let them do their worst against me." They cannot: because the whole thing is based on a superstition and a chimaera. (7.195)

7:197 - But those ye call upon besides Him are unable to help you and indeed to help themselves."

7:198 - If thou callest them to guidance they hear not. Thou wilt see them looking at thee but they see not. 1169

1169 The beauty and righteousness of Al-Mustafa's life were acknowledged on all hands, until he received the mission to preach and to fight against evil. What happened then? Evil erected barricades for itself. It had eyes, but it refused to see. It had ears, but it refused to hear. It had intelligence, but it blocked up its channels of understanding. Even now, after Fourteen Centuries, a life of unexampled purity, probity, justice, and righteousness is seen in false lights by blind detractors! (7.198)

10:106 - Nor call on any other than Allah such will neither profit thee nor hurt thee: if thou dost Behold! thou shalt certainly be of those who do wrong."

13:14 - For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouth but it reaches them not: for the prayer of those without Faith is nothing but (futile) wandering (in the mind). 1822 1823

1822 Haqq=truth; right; what is due, befitting, proper. All these meanings are to be understood here. If we worship anything other than Allah (whether it is idols, stars, powers of nature, spirits, or deified men, or Self, or Power, or Wealth, Science or Art, Talent or Intellect), our worship is both foolish and futile. (13.14)

1823 Without Faith, it is obvious that prayer or worship has no meaning whatever. It is but an aberration of the mind. But there is a deeper meaning. You may have false faith, as in superstitions or in worshipping things other than Allah, as explained in the last note. In that case, too, you are pursuing mere phantoms of the mind. When you come to examine it, it is mere imbecility or futility. Worship and prayer are justified only to Allah, the One True God. (13.14)

17:56 - Say: "Call on those besides Him whom ye fancy: they have neither the power to remove your troubles from you nor to change them." 2242

2242 Men's suspicions of each or of the prophets have been condemned in the previous verses. We now have the strongest condemnation of all, that of imagining any other being as being equal or in the same category with One true God. Allah has all power: they have no power. They cannot remove men's troubles. They cannot even mitigate or change them so as to afford the least relief. Why indulge in false worship? (17.56)

17:57 - Those whom they call upon do desire (for themselves) means of access to their Lord even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. 2243

2243 Where men or heroes, or prophets or angels are worshipped, the worship is futile; because (1) even if they are good and holy, and ever so near to Allah, yet the nearest of them have need to seek means of access to Allah, and they do seek such means, viz.: the hope of Allah's Grace; (2) though by their very nature it is impossible for us to suppose that they will incur the Wrath of Allah, yet they are but creatures and are subject to the law of personal responsibility. (17.57)

18:14 -- We gave strength to their hearts: Behold they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did; we should indeed have uttered an enormity!" 2343 2344

2344 We may suppose them to have taken their stand and made a public protest before they betook themselves to the Cave (xviii. 16). The story really begins at xviii. 13, and the verses xviii. 9-12 may be considered as introductory. As the emphasis is on spiritual lessons, the facts stated in the introductory part are passed over lightly in the story. (18.14)

18:52 - One Day He will say "Call on those whom ye thought to be My partners" and they will call on them but they will not listen to them; and We shall make for them a place of common perdition. 2397

2397 Some Commentators construe: "And We shall make a partition between them": i.e., the Evil ones will not even be seen by their misguided followers, much as the latter may go on calling on them. (18.52)

18:57 - And who doth more wrong than one who is reminded of the Signs of his Lord but turns away from them forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this and over their ears deafness. If thou callest them to guidance even then will they never accept guidance. 2401

2401 Considering the power of sin, and how it gets hold of the hearts of men, and considering all the wrongs that men have done, it is the height of folly and injustice on their part to turn away from warnings which are given expressly for their good. But a stage of callousness is reached, when, by their own choice, they have rendered themselves impervious to Allah's Grace. At that stage a veil is put over their hearts and they are left alone for a time, that they may commune with themselves and perhaps repent and seek Allah's Mercy again. If they do not, it is their own loss. See next verse. (18.57)

2343 So that they were not afraid to speak out openly, and protest the truth of the Unity which they clearly saw in their own minds and hearts. (18.14)

26:213 - So call not on any other god with Allah or thou wilt be among those under the Penalty.

27:80 - Truly thou canst not cause the Dead to listen nor canst thou cause the Deaf to hear the call (especially) when they turn back in retreat. 3311

3311 The Prophet's responsibility was to preach and show the way. Men and women of goodwill had faith and accepted the Message. But he was not responsible for the obstinacy and perversity of men who turned away from Allah's Signs and rejected the Truth. (27.80)

28:62 - That Day Allah will call to them and say: "Where are my `partners'? whom ye imagined (to be such)?"

28:64 - It will be said (to them): "Call upon your `partners' (for help)": they will call upon them but they will not listen to them; and they will see the Penalty (before them); (how they will wish) `If only they had been open to guidance!'

28:65 - That Day (Allah) will call to them and say: "What was the answer ye gave to the apostles?" 3395

3395 Now we come to the examination of those who rejected or persecuted Allah's Messengers on the earth. It may be the same men as those mentioned in xxviii. 62-64, but this is a different count in the charge. (28.65)

28:74 - The Day that He will call on them He will say: "Where are My `partners' whom ye imagined (to be such)?" 3401

28:88 - And call not besides Allah on another god. There is no god but He. Everything (that exists) will perish except His own Face. To him belongs the Command and to him will ye (all) be brought back. 3421

3421 This sums up the lesson of the whole Sura. The only Eternal Reality is Allah. The whole phenomenal world is subject to flux and change and will pass away, but He will endure for ever. (28.88)

29:42 - Verily Allah doth know of (everything) whatever that they call upon besides Him: and He is Exalted (in power) Wise. 3468

3468 The last verse told us that men, out of spiritual ignorance, build their hopes on flimsy unsubstantial things (like the spider's web) which are broken by a thousand chance attacks of wind and weather or the actions of animals or men. If they cannot fully grasp their own good, they should seek His Light. To Him everything is known,-men's frailty, their false hopes, their questionable motives, the false gods whom they enthrone in their midst, the mischief done by the neglect of Truth, and the way out for those who have entangled themselves in the snares of evil. He is All-Wise and is able to carry out all He wills, and they should turn to Him. (29.42)

34:22 - Say: "Call upon other (gods) whom ye fancy besides Allah: they have no power not the weight of an atom in the heavens or on earth; no (sort of) share have they therein nor is any of them a helper to Allah. 3822 3823

3822 Other objects of worship, such as Self, or Money, or Power, or things we imagine will bring us luck or prosperity, though they can do nothing of the kind. (34.22)

3823 The false gods have no power whatever either in heaven or on earth, either in influencing our spiritual life or our ordinary worldly life. To suppose that they have some share, or that they can give some help to Allah, even though Allah is Supreme, is both false and blasphemous. Allah is One and Supreme, without sharer, helper, or equal. (34.22)

35:14 - If ye invoke them they will not listen to your call and if they were to listen they cannot answer your (prayer). On the Day of Judgement they will reject your "Partnership." And none (O man!) can tell thee (the Truth) like the One Who is acquainted with all things. 3895 3896 3897

3895 False or imaginary objects of worship serve no purpose whatever. They cannot hear; if they could hear, they could not grant prayers or petitions. In fact, if they are real creatures, such as angels or deified human beings, they will very rightly repudiate any such worship as brings them into competition or "partnership" with Allah. See next note. (35.14)

3896 Cf. x. 28 and n. 1418; also xxxiv. 40-41. No false ideas or false impressions will remain when true values are restored. Why not then accept the Truth now in this life, and get on to the true path of Grace? (35.14)

3897 None can tell you the Truth better than He Who is All-Wise and All-knowing. Why not accept His Message and receive His guidance? (35.14)

35:18 - Nor can a bearer of burdens bear another's burden. If one heavily laden should call another to (bear) his load not the least portion of it can be carried (by the other) even though he be nearly related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer and whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to Allah. 3900 3901 3902 3903

3901 Natural relationship may be considered as a reasonable cause or opportunity for bearing each other's burdens. For example, a mother or a father might offer to die for her or his child, and vice versa. But this does not apply to spiritual matters. There the responsibility is strictly personal and cannot be transferred to another. In xxix. 13 we are told that the misleaders "will bear other burdens along with their own"; but the context shows that the "other" burdens are the burdens of deluding others with their falsehoods. Both sins are their own, viz., their original sin, and the sin of deluding the others. But the responsibility will be doubled. (35.18)

3902 Bil-gaibi: unseen in the adverbial sense. The man, who, though he does not see Allah, so realises Allah's Presence in himself as if he saw Him, is the man of genuine Faith, and for him Allah's Revelation comes through many channels and is always fruitful. (35.18)

3903 Prayer is one of the means of purifying ourselves of lower motives in life, for in prayer we seek the Presence of Allah. But the purity which we seek is for our own souls: we confer no favour on Allah or on any Power in the spiritual world, as some imagine who make "gifts" to Allah. In any case the destination of all is to Allah. (35.18)

35:40 - Say: "Have ye seen (these) `partners' of yours whom ye call upon besides Allah?" Show me what it is they have created in the (wide) earth. Or have they a share in the heavens? Or have We given them a Book from which they (can derive) clear (evidence)? Nay the wrongdoers promise each other nothing but delusions. 3932

3932 The people who enthrone in their hearts for worship anything besides Allah may well be asked a few questions. Some of such questions are indicated in the text with terse precision: (1) Have you seen these gods of yours? Do they exist? "Seeing" of course does not necessarily mean physical sight. We do not see the air, but no one doubts that it exists. And the air is a physical substance. There are forces that we know exist, but we do not see them. To us, who have Faith, Allah is a truer Reality than anything else that we know, including ourselves. Can the false worshippers say that of any of their false gods? (2) Have your gods created or originated anything on earth? You may worship power or wealth, but that is a scramble for things as between selfish men. Power or wealth does not create new men or new worlds. (3) Have they a share in the ordering of the heavens? Obviously your false gods fail there. (4) Or have these false gods a book or revelation from the Supreme God, with clear evidence, to give them authority to teach men? The Prophets or Messengers of Allah have such authority, and they bring evidence of the One True God. The fact is that falsehood isfalsehood, however much one form of it may support another by delusions. (35.40)

46:5 - And who is more astray than one who invokes besides Allah such as will not answer him to the Day of Judgement and who (in fact) are unconscious of their call (to them)? 4779

4779 As there is no argument at all in favour of your sham worship, what sense is there in it? Either your false gods are senseless stocks and stones which will never answer you to the end of Time, being themselves devoid of understanding, or they are real objects which will disown you at the last. If you worshipped Self, your own misused faculties will witness against you at the last (xli. 20-23). If you worshipped good men or prophets, like Jesus, they will disown you (v. 119). Similarly, if you worshipped angels, they will disown you (xxxiv. 40-41). (46.5)

32:16 - Their limbs do forsake their beds of sleep the while they call on their Lord in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them. 3648 3649

3648 Men and women "breathless with adoration" shun soft, comfortable beds, and luxurious sleep. Their limbs are better exercised in offices of devotion and prayer, especially by night. Commentators specially refer this to Prayers called Tahajjud, which are offered after midnight in the small hours of the morning. (32.16)

3649 In Fear and Hope: in spiritual fear lest their dedication to Allah should not be sufficiently worthy to be accepted, and a spiritual longing or hope that their shortcomings will be overlooked by the Mercy of Allah. And their adoration is not shown only in Prayer, but also in practical Service and Charity, out of whatever gifts they may have received from Allah. (32.16)

35:3 - O men! call to mind the grace of Allah unto you! Is there a Creator other than Allah to give you Sustenance from heaven or earth? There is no god but He: how then are ye deluded away from the Truth? 3874

3874 As the primal Cause of all things is Allah, an appeal is made to man to turn to Allah instead of running after false fancies. Allah is not only the source, but the centre of all life and activity, and all affairs return to Him. The world is sustained, and human life is sustained, by Allah's grace and providence. "Sustenance" is to be taken, in Quranic language, for all that helps to maintain and develop every aspect of life, physical and spiritual. It would be the height of folly, then, for man to ignore Allah's gracious Message, as explained in His Revelation. (35.3)

40:65 - He is the living (One): There is no god but He: Call upon Him giving Him sincere devotion. Praise be to Allah Lord of the Worlds! 4442

4442 The real, self-subsisting Life is only in Him: Cf. ii. 255, and n. 296. (40.65)

41:33 - Who is better in speech than one who calls (men) to Allah works righteousness and says "I am of those who bow in Islam"? 4503

4503 Better in speech: i.e., speaks better counsel; or is more worthy of being listened to. That his word reaches the highest mark of human speech is evidenced by three facts: (1) that he calls all to the Truth of Allah, showing that his thoughts are not centred on himself; (2) every deed of his is righteousness, showing that there is no divergence between his preaching and his conduct; and (3) he completely associates himself with the Will of Allah, showing that he is the full embodiment of Islam. What a fine description of the holy Prophet! (41.33)

42:15 - Now then for that (reason) call (them to the Faith) and stand steadfast as thou art commanded nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is Our Lord and your Lord. For us (is the responsibility for) Our deeds and for you for your deeds. There is no contention between us and you. Allah will bring us together and to Him is (Our) final goal. 4547 4548

4547 How beautifully the mission of Islam is commended in this verse! (1) The more sectarianism and division there is in the world, the more need is there for the Gospel of Unity. (2) It must steadfastly pursue its way. (3) It must not be deflected by worldly or political motives. (4) Its faith must be directly in Allah and in Allah's Revelation. "The Book" mentioned here covers all the revelations sent by Allah to His prophets. (5) it must judge justly between warring factions, as the Religion of Peace and Unity. (42.15)

4548 The Mission of Islam is further described. (6) The God whom it preaches is not an exclusive God: He is the Lord of the Worlds: to any given person, of whatever faith, 'He is your Allah, as well as mine.' (7) Our Faith is not a question of words; it is deeds which decide; each one of us has personal responsibility for his own conduct. (8) There is no cause of contention whatever, when we preach Unity, Truth, and the Hereafter. (9) If you have doubts, the final arbiter is Allah, and His pleasure is our Goal. (42.15)

44:55 - There can they call for every kind of fruit in peace and security; 4730

4730 The signification is explained in n. 4671 to xliii. 73. (44.55)

50:41 - And listen for the Day when the Caller will call out from a place quite near 4980 4981

4980 The Day of Resurrection, when the Call to the souls to arise and come to the Judgment-Seat will be immediately answered, and they will all arise and come forth. Cf. xxxvi. 49-53, and notes 3997 and 3999. (50.41)

4981 In the life of this world it seemed all so remote. In the new life at the Resurrection it will all be so near; for there will be neither time nor space as we know them here. (50.41)

54:6 - Therefore (O Prophet) turn away from them. The day that the Caller will call (them) to a terrible affair. 5132 5133

5132 For a time godlessness seems to triumph, but the triumph is short-lived, And in any case there is the great Reckoning of the Day of Judgment. (54.6)

5132 The angel whose voice will call at the Resurrection and direct all souls. Cf. xx. 108-111. (54.6)

6:40 - Say: "Think ye to yourselves if there come upon you the wrath of Allah or the hour (that ye dread) would ye then call upon other than Allah? (Reply) if ye are truthful!

6:41 - "Nay On Him would ye call and if it be His Will He would remove (the distress) which occasioned your call upon Him and ye would forget (the false gods) which ye join with Him!"

6:108 - Revile not ye those whom they call upon besides Allah lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord and We shall then tell them the truth of all that they did. 936

936 A man's actual personal religion depends upon many things, -his personal psychology, the background of his life, his hidden or repressed feelings, tendencies, or history (which psychoanalysis tries to unravel), his hereditary dispositions or antipathies, and all the subtle influences of his education and his environment. The task before the man of God is: (1) to use any of these which can subserve the higher ends, (2) to purify such as have been misused, (3) to introduce new ideas and modes of looking at things, and (4) to combat what is wrong and cannot be mended: all for the purpose of leading to the truth and gradually letting in spiritual light where there was darkness before. If that is not done with discretion and the skill of a spiritual Teacher, there may be not only a reaction of obstinacy, but an unseemly show of dishonour to the true God and His Truth, and doubts would spread among the weaker brethren whose faith is shallow and infirm. What happens to individuals is true collectively of nations or groups of people. They think in their self-obsession that theirown ideas are right. God in His infinite compassion bears with them, and asks those who have purer ideas of faith not to vilify the weaknesses of their neighbours, lest the neighbours in their turn vilify the real truth and make matters even worse than before. In so far as there is active evil, He will deal with it in His own way. Of course the righteous man must not hide his light under a bushel, or compromise with evil, or refuse to establish right living where he has the power to do so. (6.108)

8:45 - O ye who believe! when ye meet a force be firm and call Allah in remembrance much (and often); that ye may prosper.

11:14 - "If then they (your false gods) answer not your (call) know ye that this Revelation is sent down (replete) with the knowledge of Allah and that there is no god but He! Will ye even then submit (to Islam)?"

17:67 - When distress seizes you at sea those that ye call upon besides Himself leave you in the lurch! But when He brings you back safe to land ye turn away (from Him). Most ungrateful is man! 2262

2262 Against Allah's gracious gifts and mercies is contrasted man's ingratitude. In danger he remembers Allah, the One True God, but relapses into his own fancies when the danger is past. Cf. also x. 22-23. (17.67)

17:71 - One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure) and they will not be dealt with unjustly in the least. 2266 2267

2266 I have discussed the various meanings of Imam in ii. 124, n. 124. What is the meaning here? The Commentators are divided. Some understand the meaning to be that each People or Group will appear with its Leader, who will bear witness to its virtues or sins: Cf. xvi. 84. Another view is that the Imam is their revelation, their Book. A third is that the Imam is the record of deeds spoken of in the next clause. I prefer the first. (17.71)

18:24 - Without adding "So please Allah!" And call thy Lord to mind when thou forgettest and say "I hope that my Lord will guide me ever closer (even) than this to the right road." 2363 2364

2363 Verses 23 and 24 are parenthetical. We must never rely upon our own resources so much as to forget Allah. If by any chance we do forget, we must come back to Him and keep Him in remembrance, as did the Companions of the Cave. (18.24)

2364 In geometry the perfect circle is an ideal. Any given circle that we draw is not so perfect that we cannot draw one closer to the ideal. So in our life, there is always the hope of drawing closer and closer to Allah. (18.24)

18:28 - And keep thy soul content with those who call on their Lord morning and evening seeking his Face; and let not thine eyes pass beyond them seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us one who follows his own desires whose case has gone beyond all bounds. 2369 2370

2369 Cf. vi. 52 and n. 870. The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness. Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions. (18.28)

2370 For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path. If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then reach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols. (18.28)

40:41 - "And O my People! how (strange) it is for me to call you to Salvation while ye call me to the Fire! 4414

4414 It may seem strange according to the laws of this world that he should be seeking their Good while they are seeking his damnation! But that is the merit of Faith. Its mission is to rescue its enemies and Allah's enemies, as far as their will will consent! (40.41)

40:42 - "Ye do call upon me to blaspheme against Allah and to join with Him Partners of whom I have no knowledge; and I call you to the Exalted in Power Who forgives again and again!" 4415

4415 The worship of Pharaoh was blasphemy, but it had many sides, including the worship of heroes, animals, powers of good and evil in nature, and idols of all kinds. It is this comprehensive cult which required warnings again and again, but Allah is Exalted in Power, and gives such forgiveness on repentance. (40.42)

40:43 - "Without doubt ye do call me to one who is not fit to be called to whether in this world or in the Hereafter; our Return will be to Allah; and the Transgressors will be Companions of the Fire! 4416

4416 Faith is not content with its own inner vision and conviction. It can give ample arguments. Three are mentioned here: (1) nothing but Allah is worthy of worship, either in this world of sense or in the next world; (2) our Return will be to Allah, the Eternal Reality; and (3) the worship of Falsehood must necessarily lead to the Penalty of Falsehood, unless Allah's Mercy intervenes and forgives on our sincere repentance. (40.43)

40:26 - Said Pharaoh: "Leave me to slay Moses; and let him Call on his Lord! What I fear is lest he should change your religion or lest he should cause mischief to appear in the land!" 4393 4394

4393 This is an episode that occurs when Moses, invested with his mission, confronts Pharaoh in his Court and preaches to him: see xx. 49 and following verses; also xx. 57, 63. (40.26)

4394 Some of Pharaoh's people did afterwards give up the worship of Pharaoh and of the Egyptian gods and believed "in the Lord of Aaron and Moses" and in fact suffered martyrdom for the Faith of Unity: xx. 70-73. (40.26)

40:27 - Moses said: "I have indeed called upon my Lord and your Lord (for protection) from every arrogant one who believes not in the Day of Account!" 4395

4395 The whole point of the Gospel of Unity which Moses preached was that the God of Moses and the God of Pharaoh, of Israel and Egypt, the Lord of all the Worlds, was One,-Allah, the only True God. See xx. 49-50 and notes 2572 and 2573. (40.27)

40:32 - And O my People! I fear for you a Day when there will be mutual calling (and wailing) 4404

4404 This Day may refer to the Day of Judgment, of which three features are here referred to. (1) People may wail and call to each other, but no one can help another: each one will have his own judgment to face; (2) the wicked will then be driven to Hell from the Judgment-Seat; and (3) there will be no one to help, guide, or intercede, because the grace and guidance of Allah had already been rejected. But the words are perfectly general, and are applicable to all stages at which the Wrath of Allah is manifest. (40.32)

19:48 - And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: Perhaps by my prayer to my Lord I shall be not unblest." 2500

2500 Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled. (19.48)

21:45 - Say "I do but warn you according to revelation": but the deaf will not hear the call (even) when they are warned! 2706

2705 The particular signification is that Islam spread from the outer borders, social and geographical, gradually inwards. The social fringe was the humbler people, such as slaves and poor men. The geographical reference is to Madinah and tribes away from the Makkah centre. The proud and unbelieving Quraish were the last to come in when the circle was gradually drawn tighter and tighter around them. The general signification applies to all times. Allah's Truth makes its way first among the poor and the lowly, those whose minds are unsoiled by prejudices of false pride or false knowledge, but it gradually hems in the obstinate, until it prevails in the end. (21.44)

21:90 - So We listened to him: and We granted him Yahya: We cured his wife's (barrenness) for him. These three were ever quick in emulation in good works: they used to call on Us with love and reverence and humble themselves before Us. 2747

2747 Aslaha = to improve, to mend, to reform, to make better. Here, with reference to Zakariya's wife, the signification is twofold: (1) that her barrenness would be removed, so that she could become a mother; and (2) her spiritual dignity should be raised in becoming the mother of John the Baptist; and by implication his also, in becoming the father of John. (21.90)

22:12 - They call on such deities besides Allah as can neither hurt nor profit them: that is straying far indeed (from the Way)! 2783

2783 To such minds religion does not mean high endeavour, self-sacrifice for noble ends, the recognition of Allah's infinite world, but just a small concession to formalism, perhaps a present to an idol (literal or figurative), perhaps attendance at worship if it can be done without trouble! It is false gods they worship, and the more they worship, the more they stray. (22.12

22:13 - (Perhaps) they call on one whose hurt is nearer than his profit: evil indeed is the patron and evil the companion (for help)! 2784

2784 Such false worship is not always neutral, bringing neither harm nor good. Perhaps the harm comes first, and there is no help from Allah. Such minds are themselves demoralised, and render themselves unfit for help! (22.13)

22:73 - O men! Here is a parable set forth! Listen to it! Those on whom besides Allah ye call cannot create (even) a fly if they all met together for the purpose! And if the fly should snatch away anything from them they would have no power to release it from the fly: feeble are those who petition and those whom they petition! 2855

2855 Both idols and their worshippers are poor, foolish, feeble creatures! (22.73)

25:77 - Say (to the rejecters): "My Lord is not uneasy because of you if ye call not on Him but ye have indeed rejected (Him) and soon will come the inevitable (punishment)!" 3136

3136 Let not the wicked think that it causes Allah any annoyance or uneasiness if they do not serve or worship Him. He is high above all needs. But He turns in His Mercy to all who call on Him. For those who arrogantly reject Him, the evil consequences of their rejection are inevitable, and must soon come to pass. (25.77)

56:87 - Call back the soul if ye are true (in your claim of Independence)? 5266

5266 The sentence may now be briefly paraphrased. 'If you disbelieve in Revelation and a future Judgment, and claim to do what you like and be independent of Allah, how is it you cannot call back a dying man's soul to his body when all of you congregate round him at his death-bed? But you are not independent of Judgment. There is a Day of Account, when you will have to be judged by your deeds in this life.' (56.87)

See: 2:284; 5:61; 7:46; 7:48; 7:50; 56:75; 69:38; 70-:40; 90:1; etc.

Fiqh-us-Sunnah
Fiqh 1.99

What Is Said During the Adhan

It is preferred that whoever is listening to the adhan repeat it with the caller, except for the two hayya 'alas-salah, hayya 'alal-falah phrases, after which he should say La haula wa la quwatah illa billah (there is no power or might save Allah).

Fiqh-us-Sunnah
Fiqh 1.103b

Leaving the Mosque After the Adhan (and Before the Prayer)

It is not allowed to leave the call unanswered or to leave the mosque after it has been made, unless there is some excuse or one has the intention to return for the prayer. Abu Hurairah related that the Prophet, upon whom be peace, told them, "If one of you is in the mosque and the call is made, he should not leave the mosque until he prays."

SEE:

Sahih Bukhari Hadith Subjects
Monotheism

1. The call of the Prophet to worship Allah
B 9.469, B 9.470, B 9.471, B 9.472

2. 'Say: Call upon Allah or call upon Ar-Rahman
B 9.473, B 9.474

Sunan of Abu-Dawood
Hadith 532 Narrated by
Abdullah ibn Umar

Bilal made a call to prayer before the break of dawn; the Prophet (peace be upon him), therefore, commanded him to return and make a call:

Fiqh-us-Sunnah
Fiqh 1.95

Adhan, call to prayer

Fiqh-us-Sunnah
Fiqh 1.101

Conditions To Be Met By The Caller to Prayer

Fiqh-us-Sunnah
Fiqh 2.93

Praying when one needs to anwer the call of nature and other things that may distract a person

Fiqh-us-Sunnah
Fiqh 4.109

Injunction on Supplication

Allah has commanded people to call upon Him humbly and sincerely, promising them He will respond to their prayers and fulfill their needs.

Sahih Al-Bukhari Hadith
Hadith 2.621 Narrated by
Abdullah bin Umar

The Talbiya of Allah's Apostle was : "Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni'mata Laka walmulk, La sharika Laka." (I respond to Your call O Allah, I respond to Your call, and I am obedient to Your orders, You have no partner, I respond to Your call. All the praises and blessings are for You, all the sovereignty is for You, and You have no partners with you.)

Sahih Al-Bukhari Hadith
Hadith 4.505 Narrated by
Abu Huraira

The Prophet said, "When the call for the prayer is pronounced, Satan takes to his heels, passing wind with noise. When the call for the prayer is finished, he comes back. And when the Iqama is pronounced, he again takes to his heels, and after its completion, he returns again to interfere between the (praying) person and his heart, saying to him, 'Remember this or that thing,' till the person forgets whether he has offered three or four Rakat: so if one forgets whether he has prayed three or four Rakat, he should perform two prostrations of Sahu (i.e. forgetfulness)."