CELEBRATE:

2:128 -"Our Lord! make of us Muslims bowing to Thy (Will) and of our progeny a people Muslim bowing to Thy (Will) and show us our places for the celebration of (due) rites; and turn unto us (in mercy); for Thou art the Oft-Returning Most-Merciful.

2:30 - Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." 47

47 It would seem that the angels, though holy and pure, and endued with power from God, yet represented only one side of Creation. We may imagine them without passion or emotion, of which the highest flower is love. If man was to be endued with emotions, those emotions would lead him to the highest and drag him to the lowest. The power of will or choosing would have to go with them, in order that man might steer his own bark. This power of will (when used aright) gave him to some extent a mastery over his own fortunes and over nature, thus bringing him nearer to the God-like nature which has supreme mastery and will. We may suppose the angels had no independent wills of their own; their perfection in other ways reflected God's perfection but could not raise them to the dignity of vicegerency. The perfect vicegerent is he who has the power of initiative himself, but whose independent action always reflects perfectly the will of his Principal. The distinction is expressed by Shakespeare (Sonnet 94) in those fine lines: "They are the lords and owners of their faces. Others but stewards of their excellence." The angels in their one-sidedness saw only themischief consequent on the misuse of the emotional nature by man; perhaps they also, being without emotions, did not understand the whole of God's nature, which gives and asks for love. In humility and true devotion to God, they remonstrate; we must not imagine the least tinge of jealousy, as they are without emotion. This mystery of love being above them, they are told that they do not know and they acknowledge (in ii. 32 below) not their fault (for there is no question of fault) but their imperfection of knowledge. At the same time, the matter is brought home to them when the actual capacities of man are shown to them (ii. 31, 33). (2.30)

2:198 -It is no crime in you if ye seek of the bounty of your Lord (during Pilgrimage). Then when ye pour down from (Mount) Arafat celebrate the praises of Allah at the Sacred Monument and celebrate His praises as He has directed you even though before this ye went astray. 219 220 221

219 Legitimate trade is allowed, in the interests both of the honest trader, who can thus meet his own expenses, and of the generality of pilgrims, who would otherwise be greatly inconvenienced for the necessaries of life. But the profit must be sought as from the "bounty of God". There should be no profiteering, or trade "tricks". Good honest trade is a form of service to the community, and therefore to God. (2.198)

220 About midway between Arafat and Mina (see n. 217 to ii. 197) is a place called Muzdalifa where the Holy Apostle offered up a long prayer. It has thus become a Sacred Monument and pilgrims are directed to follow that example on their return. A special reason for this is given in the note following. (2.198)

221 Certain arrogant tribes living in Mecca used not to go to Arafat with the crowd but to stop short at Muzdalifa. They are rebuked for their arrogance and told that they must perform all the rites like the rest of the pilgrims. There is equality in Islam. (2.198)

2:200- So when ye have accomplished your holy rites celebrate the praises of Allah as ye used to celebrate the praises of your fathers yea with far more heart and soul. There are men who say: "Our Lord! give us (thy bounties) in this world!" but they will have no portion in the hereafter. 223 224

223 After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies in which the praises of ancestors were sung. As the whole of the pilgrimage rites were spiritualised in Islam, so this aftermath of the pilgrimage was also spiritualised. It was recommended for pilgrims to stay on two or three days after the pilgrimage, but they must use them in prayer and praise to God. See ii. 203 below. (2.200)

224 If you hasten to get all the good things of the world, and only think of them and pray for them, you would lose the higher things of the future. The proper Muslim attitude is neither to renounce this would nor to be so engrossed in it as to forget the spiritual future. (2.200)

2:203 -Celebrate the praises of Allah during the Appointed Days but if anyone hastens to leave in two days there is no blame on him and if anyone stays on there is no blame on him if his aim is to do right. Then fear Allah and know that ye will surely be gathered unto Him. 226

226 The Appointed Days: the three days after the tenth, when the pilgrims stay on in the Valley of Mina for prayer and praise. They are the days of Tashriq (see ii. 200, n. 223). It is optional for pilgrims to leave on the second or third day. (2.203)

2:239 -If ye fear (an enemy) pray on foot or riding (as may be most convenient) but when ye are in security celebrate Allah's praises in the manner He has taught you which ye knew not (before). 272

4:103 - When ye pass (congregational) prayers celebrate Allah's praises standing sitting down or lying down on your sides; but when ye are free from danger set up regular prayers: for such prayers are enjoined on believers at stated times. 619

619 It means: "when ye have finished congregational prayers." It allows you to remember Allah individually in any posture possible during the danger. But when the danger is past, the full prayers should be offered at the stated times. (4.103)

10:3 -Verily your Lord is Allah Who created the heavens and the earth in six Days and is firmly established on the Throne (of authority) regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not celebrate His praises? 1385 1386 1387

1386 Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in ii-29. With the preposition 'ala after it, as here and in vii. 54 and elsewhere, the meaning seems to be "to mount or ascend," and to be firmly established, to sit firm and unshaken, beyond question. "The Throne represents many ideas: - 250 -e.g., (1) that God is high above all His Creation; (2) that He regulates and governs it, as a king does, whose authority is unquestionably recognised; (3) that He is not, therefore, like the gods of Greece, and paganism, who were imagined to be in a world apart, careless of mankind, or jealous of mankind, but on the contrary. He (4) disposes of their affairs and all affairs continuously and with justice; (5) that the authority of His prophets, ministers, and messengers is derived from Him, and such intercession as they can make is by His will and permission. (10.3)

16:13 - And the things on this earth which He has multiplied in varying colors (and qualities): verily in this is a Sign for men who celebrate the praises of Allah (in gratitude). 2032 2033

2032 Whose heart has not been moved by the glorious gradation of colours in the sunset clouds? The gradations are infinite, and it is only the eye of an artist that can express their collective beauty. They are but a type of the infinite variety and gradation of qualities in the spiritual sphere even in the little space of our own globe. The big things that can be measured and defined have been spoken of before. Here we have mention of the subtle nuances in the spiritual world which can only be perceived by men who are so high in spiritual insight that their only reaction is to "cerebrate the praises of Allah" in gratitude for His infinite Mercies. (16.13)

2033 Read again n. 2030 above, and see how subtly we are led up from the perception of the big to the perception of the subtle and delicate colours and qualities in the spiritual world. (16.13)

20:33 -"That we may celebrate Thy praise without stint 2555

2555 The requests that Moses makes are inspired, not by earthly but by spiritual motives. The motive, expressed in the most general terms, is to glorify Allah, not in an occasional way, but systematically and continuously, "without stint". "The clauses in this verse and the next, taken together, govern all the requests he makes, from verse 25 to verse 32. (20.33)

21:79 -To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises with David: it was We Who did (these things). 2732 2733

2732 The sheep, on account of the negligence of the shepherd, got into a cultivated field (or vineyard) by night and ate up the young plants or their tender shoots, causing damage, to the extent of perhaps a whole year's crop. David was king, and in his seat of judgment he considered the matter so serious that he awarded the owner of the field the sheep themselves in compensation for his damage. The Roman law of the Twelve Tables might have approved of this decision, and on the same principle was built up the Deodand doctrine of English Law, now obsolete. His son Solomon, a mere boy of eleven, thought of a better decision, where the penalty would better fit the offence. The loss was the loss of the fruits or produce of the field of vineyard: the corpus of the property was not lost. Solomon's suggestion was that the owner of the field or vineyard should not take the sheep altogether but only detain them long enough to recoup his actual damage, from the milk, wool, and possibly young of the sheep, and then retum the sheep to the shepherd. David's merit was that he accepted the suggestion, even though it came from a little boy: Solomon's merit was that he distinguished betweencorpus and income, and though a boy, was not ashamed to put his case before his father. But in either case it was Allah Who inspired the true realisation of justice. He was present and witnessed the affair, as He is present all the time. (21.79)

2733 Whatever is in the heavens and the earth celebrates the praises of Allah: xvii. 44; Ivii. 1; xvi. 48-50. Even the "thunder repeateth His praises": xiii. 13. All nature ever sings the praises of Allah. David sang in his Psalms, cxlviii.

7-10: "Praise the Lord from the earth, ye ... mountains and all hills; ... creeping things and flying fowl!" All nature sings to Allah's glory, in unison with David, and angels, and men of God. Cf. xxxiv. 10 and xxxviii. 18-19. (21.79)

22:28 -"That they may witness the benefits (provided) for them and celebrate the name of Allah through the Days appointed over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want. 2800 2801 2802

800 There are benefits both for this our material life and for our spiritual life. Of the former kind are those associated with social intercourse which furthers trade and increases knowledge. Of the latter kind are the opportunities of realising some of our spiritual yearnings in sacred associations that go back to the most ancient times. Of both kinds may be considered the opportunities which the Pilgrimage provides for strengthening our international Brotherhood. (22.28)

2801 The three special days of Hajj are the 8th, 9th, and 10th of the month of Zul- hijjah, and the two or three subsequent days of Tashriq: see the rites explained in n. 217 to ii. 197. But we may ordinarily include the first ten days of Zul-hijjah in the term. (22.28)

2802 The great day of commemorative Sacrifice ('Id-ul-Adhha) is the 10th of Zul- hijjah: the meat then killed is meant to be eatenor food and distributed to the poor and needy. (22.28)

22:34 - To every people did We appoint rites (of sacrifice) that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food) but your Allah is one Allah: submit then your wills to Him (in Islam) and give thou the Good News to those who humble themselves 2810 2811

2810 This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or blood (xxii. 37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men. The solemn pronouncement of Allah's name over the sacrifice is an essential part of the rite. (22.34)

2811 The good news: i.e. the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow-men. (22.34)

24:41 -Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do. 3016 3017

3017 All denizens of the heavens, such as angels, all denizens of the earth (including the waters) such as man, animals, insects, fishes, etc., and all denizens of the air, such as birds, celebrate the praises of Allah. Each has his own mode of prayer and praise. It is not necessarily with words, for language (as we know it) is peculiar to man. But actions and other modes of self-expression recognise and declare the Glory of Allah. (24.4

25:50 -And We have distributed the (water) amongst them in order that they may celebrate (Our) praises but most men are averse (to aught) but (rank) ingratitude. 3107 3108

3107 The water is distributed all over the world, in order that all life may receive its support according to its needs. In xxv. 48-50, we have the argument of contrasts stated in another way. Water is life, and is made available to sustain life all over the world; this is a physical fact which all can see. But water is also the symbol of spiritual life, whose sustaining principle is the Will of Allah as made known to us through Revelation. It sometimes comes to us in our inward or spiritual storms. Many violent unsettlements of the spirit are but heralds of the refreshing showers of spiritual understanding that come in their wake. They purify our souls, and produce spiritual Life even where there was a parched spiritual desert before. They continue to sustain us in our normal spiritual Life out of the reservoirs of Allah's Revelation, which are open to all, and well distributed in time and space. The universality of distribution is again referred to in the following verse. (25.50)

25:62 -And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude. 3122

122 The scenes of the phenomenal world are Signs of the Self-Revelation of Allah, for those who understand and who have the will to merge their wills in His. This they do (1) by praising Him, which means understanding something of His nature, and (2) by gratitude to Him, which means carrying out His Will, and doing good to their fellow-creatures. These two attitudes of mind and heart give rise to various consequences in their lives, which are detailed in the following verse. (25.62)

32:15 -Only those believe in Our Signs who when they are recited to them fall down in adoration and celebrate the praises of their Lord nor are they (ever) puffed up with pride. 3647

3647 "In adoration": Sujjadan, or in a posture of prostration, expressive of deep humility and faith. This is the keyword of the Sura, which bears the title of Sajda. All the Signs of Allah lead our thoughts upwards towards Him, and when they are expounded, our attitude should be one of humble gratitude to Allah. At this passage it is usual to make a prostration. (32.15)

33:41 -O ye who believe! celebrate the praises of Allah and do this often

40:55 -Patiently then persevere: for the Promise of Allah is true: and ask forgiveness for thy fault and celebrate the Praises of thy Lord in the evening and in the morning. 4427 4428 4429

4427 The Israelites corrupted or lost their Book; they disobeyed Allah's Law; and failed to proclaim and exemplify Allah's Message. That is why the new Revelation came to the holy Prophet. If, in the beginning, it was rejected and persecuted, there was no cause for discouragement; on the contrary, there was all the greater need for patience and perseverance. (40.55)

4428 Every mortal according to his nature and degree of spiritual enlightenment falls short of the perfect standard of Allah (xvi. 61), and should therefore ask Allah for forgiveness. What is merit in an ordinary man may be a human shortcoming in one nearest to Allah: see xxxviii. 24-25, and notes 4175-76. Prophets have a further responsibility for their People or their Ummat, and they ask in a representative capacity. (40.55)

4429 Cf. iii. 41. Evening and morning are the best times for contemplation and prayer. But the phrase "evening and morning" may mean "at all times". (40.55)

42:5 -The heavens are almost rent asunder from above them (by His Glory): and the angels celebrate the Praises of their Lord and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He the Oft-Forgiving Most Merciful. 4530 4531

530 How can we conceive of sublimity and greatness in a higher degree than this, that the highest heavens are almost ready to burst asunder by His Glory, which is higher than all? (42.5)

4531 The angels are the noblest and purest beings of whom we can conceive. They reflect on the one side Allah's Glory and Praise, and on the other, two other attributes of Allah, that look towards His erring creatures, viz., Forgiveness and Mercy. The two sets of attributes are complementary. They thus proclaim in their own being and in their prayers the Greatness and unbounded Goodness of Allah. (42.5)

62:10 -And when the Prayer is finished then may ye disperse through the land and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper. 5464

5464 Prosperity is not to be measured by wealth or worldly gains. There is a higher prosperity,-the health of the mind and the spirit. (62.10)

3:41 - He said: "O my Lord! give me a sign!" "Thy Sign" was the answer "shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again and glorify Him in the evening and in the morning."

3:191 - Men who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): "Our Lord! not for naught hast thou created (all) this! Glory to thee! give us salvation from the penalty of the fire. 498 499

498 That is, in all postures, which again is symbolical of all circumstances, personal, social, economic, historical and other. (3.191)

499 It is the thought of Salvation that connects all these glories with man. Otherwise man would be a miserable, contemptible creature in these beauties and wonders of Nature. With his high destiny of Salvation he can be lifted even higher than these glories! (3.191)

15:98 - But celebrate the praises of thy Lord and be of those who prostrate themselves in adoration.

20:130 - Therefore be patient with what they say and celebrate (constantly) the praises of thy Lord before the rising of the sun and before its setting; yea celebrate them for part of the hours of the night and at the sides of the day: that thou mayest have (spiritual) joy. 2654 2655

2654 All good men must be patient with what seems to them evil around them. That does not mean that they should sit still and do nothing to destroy evil; for the fight against evil is one of the cardinal points in Islam. What they are told is that they must not be impatient: they must pray to Allah and commune with Him, so that their patience and faith may be strengthened, and they may be able the better to grapple with evil. For they thus not only get strength in this world but pleasure of Allah in the Hereafter as well. (20.130)

2655 Taraf, plural atraf, may mean sides, ends, extremities. If the day be compared to a tubular figure standing erect, the top and bottom are clearly marked, but the sides are not so clearly marked: they would be atraf (plural), not tarafain (dual). Now the prayer before sunrise is clearly Fajr; that before sunset is Asr: "part of the hours of the night" would indicate Magrib (early night, just after sunset), and Isha, before going to bed. There is left Zuhr, which is in the indefinite side or middle of the day : it may be soon after the sun's decline from noon, but there is considerable latitude about the precise hour. The majority of Commentators interpret in favour of the five Canonical prayers, and some include optional prayers. But I think the words are even more comprehensive. A good man's life is all one sweet Song of Praise to Allah. (20.130)

21:20 - They celebrate His praises night and day nor do they ever flag or intermit.

50:39 - Bear then with patience all that they say and celebrate the praises of thy Lord before the rising of the sun and before (its) setting 4978

4978 Allah should be remembered at all times. But the best time for individual adoration is early in the morning before sunrise, late in the day before sunset, and a portion of the night, when there is stillness in the air, and man's spirit loves to commune with things spiritual. Those who would connect this with the five canonical prayers, instituted at a later stage in Madinah, would take the Fajr for the prayer before sunrise, the Zuhr and, the Asr for the afternoon prayers before sunset and the Magrib and the Ishaa for the night prayers. (50.39)

50:40 - And during part of the night (also) celebrate His praises and (so likewise) after the postures of adoration. 4979

4979 The general meaning of "after the prostration" would be the contemplation and remembrance of Allah after prayers. Those who would connect this passage with the five canonical prayers understand these further prayers "following the sujud or prostration to mean the extra or supernumerary prayers known as nafl. (50.40)

52:48 - Now await in patience the command of thy Lord: for verily thou art in our eyes: and celebrate the praises of thy Lord the while thou standest forth. 5081 5082

5081 The messenger of Allah must strive his utmost to proclaim the Message of Allah: as for results, it is not for him to command them. He must wait patiently, in the knowledge that he is not forgotten by Allah, but is constantly under Allah's eyes,-under His loving care and protection. And he must glorify Allah's name, as he is a standard-bearer of Allah's Truth. (52.48)

5082 The translators and Commentators nearly all understand taqumu in the sense of rising up from sleep. But the rendering I have given is consistent with Quranic usage. In xxvi. 218, we have the same two words hina taqumu, meaning "standing forth (in prayer)". In lvii. 25, we have "li-yaqum an-nasu bil-qisti", which obviously means "that men may stand forth in justice," i.e., do all their business in justice. In lxxviii. 38, we have yaqumu used for the angels standing forth in ranks. On my rendering the meaning will be: 'celebrate Allah's praises when you stand forth in prayer, or at all times when you go about your business; but also for part of the night and at early dawn when worldly life is at a standstill.' (52.48)

56:74 - Then celebrate with praises the name of the Lord the Supreme: 5257

5257 Seeing all these Signs in nature man must turn to Allah and do His Will. (56.74)

56:96 - So celebrate with praises the name of thy Lord the Supreme. 5273

5273 Cf. lvi. 74 above. That was the conclusion of the argument about the Future from the examples of Allah's goodness in nature. Now we have the conclusion of the same argument from Allah's revelation through His inspired Messengers. (56.96)

76:25 - And celebrate the name of thy Lord morning and evening 5856

5856 Three methods of Prayer and Devotion are mentioned: (1) to remember and celebrate the holy name of Allah always; (2) to spend a part of the night in humble prostration; and (3) to glorify Him in the long hours of a weary night of waiting and watching. As to (1), "morning and evening" means all the waking hours of our life, but in the special hours of morning and evening the physical world without us, and the inner world within us, combine to make us specially receptive of spiritual influences. The "name" of Allah includes His attributes, as a locked golden casket might include priceless jewels. Any one may carry the casket, even though he may not be worthy to handle the jewels. If he carries the casket, he is in potential possession of the jewels, and he hopes some time to get the key which opens the jewels to him. So the tyro, who celebrates the holy name of Allah, hopes some day to see the "Face" of Allah and be blessed with the privilege of proximity to His Person. For (2) and (3) see next note. (76.25)

76:26 - And part of the night prostrate thyself to Him; and glorify Him a long night through. 5857

5857 See last note. (2) Humble prostration to Allah means some visible mode of dedication. That is best done at night, when the soul, free from worldly occupations, is alone with its God. (3) The weary hours of a long night are no longer weary, but become full of meaning when we join in concert with the whole Creation, which glorifies Allah: lvii. 1. (76.26)

110:3- Celebrate the Praises of thy Lord and pray for His Forgiveness: for He is Oft-Returning (in Grace and Mercy). 6293

6293 Every man should humble himself before Allah, confess his human frailties, and seek Allah's grace;-attributing any success that he gets in his work, not to his own merits, but to the goodness and mercy of Allah. But the Prophet of Allah had also another duty and privilege,-to pray for grace and forgiveness for his people in case any of them had exulted in their victory or done anything that they should not have done. (110.3)

Sahih Al-Bukhari Hadith
Hadith 8.417 Narrated by
Abu Huraira

Allah 's Apostle said, "Allah has some angels who look for those who celebrate the Praises of Allah on the roads and paths. And when they find some people celebrating the Praises of Allah, they call each other, saying, "Come to the object of your pursuit.' " He added, "Then the angels encircle them with their wings up to the sky of the world." He added, "(After those people celebrated the Praises of Allah, and the angels go back), their Lord, asks them (those angels)--though He knows better than them--'What do My slaves say?' The angels reply, 'They say: Subhan Allah, Allahu Akbar, and Alham-du-lillah.' Allah then says 'Did they see Me?' The angels reply, 'No! By Allah, they didn't see You.'

SEE:

Fiqh-us-Sunnah
Fiqh 5.100a

It is the sunnah, however, to offer Fajr prayer at its early time, then head for and stop at Al-Mash'ar al-Haram till daylight spreads before the sunrise. One should spend this time in supplication and remembrance of Allah. Allah says in the Qur'an (2.198): "Then when you pour down from (mount) Arafah, celebrate the praises of Allah at the Sacred Monument and celebrate His praises as He has directed you, even though, before this, you went astray. Then pass on at a quick pace from the place whence it is usual for the multitude to do so, and ask for Allah's forgiveness. And Allah is Oft-Forgiving, Most Merciful."

Sahih Al-Bukhari Hadith
Hadith 1.529 Narrated by
Qais

Fiqh-us-Sunnah
Fiqh 4.99

ADH-DHIKR

All words of praise and glory to Allah, extolling His Perfect Attributes of Power and Majesty, Beauty and Sublimeness, whether one utters them by tongue or says them silently in one's heart, are known as dhikr or remembrance of Allah. He has commanded us to remember Him always and ever. The Qur'an says: O you who believe! Celebrate the praises of Allah, and do so often; and glorify Him morning and evening. Qur'an 33.41