سُوْرَةُ الْعَنْكَبُوْتِ
Surah Al-Ankaboot (29) — Ayah 45
ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ ﴿45﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Recite (O Muhammad صلى الله عليه وسلم) what has been revealed to you of the Book (the Qur’ân), and perform As-Salât (Iqamât-as-Salât). Verily, As-Salât (the prayer) prevents from Al-Fahshâ’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed) and the remembering (praising) of (you by) Allâh (in front of the angels) is greater indeed [than your remembering (praising) of Allâh in prayers. And Allâh knows what you do.
Word by Word — Arabic, Transliteration & Meaning
ٱتْلُ
ut'lu
Recite
مَآ
mā
what
أُوحِىَ
ūḥiya
has been revealed
إِلَيْكَ
ilayka
to you
مِنَ
mina
of
ٱلْكِتَـٰبِ
l-kitābi
the Book
وَأَقِمِ
wa-aqimi
and establish
ٱلصَّلَوٰةَ ۖ
l-ṣalata
the prayer
إِنَّ
inna
Indeed
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
تَنْهَىٰ
tanhā
prevents
عَنِ
ʿani
from
ٱلْفَحْشَآءِ
l-faḥshāi
the immorality
وَٱلْمُنكَرِ ۗ
wal-munkari
and evil deeds
وَلَذِكْرُ
waladhik'ru
and surely (the) remembrance
ٱللَّهِ
l-lahi
(of) Allah
أَكْبَرُ ۗ
akbaru
(is) greatest
وَٱللَّهُ
wal-lahu
And Allah
يَعْلَمُ
yaʿlamu
knows
مَا
mā
what
تَصْنَعُونَ
taṣnaʿūna
you do
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
45-1. The recitation of the Noble Quran is required for multiple purposes: merely for reward, for pondering and reflecting on its meanings and message, for teaching and instruction, and for admonition and advice. All these forms are included in this command of recitation.
45-2. Because through prayer (provided it is truly prayer), a person's connection with Allah Almighty is established, through which a person attains Allah's help, which at every turn of life becomes the cause of his determination and steadfastness, and a means of guidance. That is why it is said in the Noble Quran: O you who believe, seek help through patience and prayer. Prayer and patience are not visible things that a person can physically hold onto to seek help from them. These are unseen things; the meaning is that through them, the special connection and relationship a person develops with his Lord assists and guides him at every step. That is why the Prophet ﷺ was also instructed to offer the Tahajjud prayer in the solitude of the night, because the great task assigned to him ﷺ required much help from Allah, and this is the reason that whenever an important stage arose for the Prophet ﷺ himself, he ﷺ would make special arrangements for prayer.
45-3. That is, it becomes a cause and means of preventing indecency and evil, just as different medicines have different effects, and it is said that such-and-such medicine prevents such-and-such disease, and this is indeed the case—but when? When two things are observed: first, the medicine is used regularly in the manner and with the conditions prescribed by the physician or doctor; second, abstinence, meaning avoiding those things that nullify the effects of the medicine. Similarly, Allah has certainly placed such spiritual effect in prayer that it prevents a person from indecency and evil, but only when prayer is performed according to the Sunnah of the Prophet ﷺ, with those etiquettes and conditions that are necessary for its validity and acceptance. For example, the first thing is sincerity; secondly, purity of heart, meaning that in prayer, attention is not directed to anyone other than Allah; thirdly, regularity in congregation at the prescribed times; fourthly, moderation and calmness in the pillars of prayer—recitation, bowing, standing, prostration, etc.; fifthly, the state of humility, submissiveness, and tenderness; sixthly, consistency, meaning regular adherence; seventhly, ensuring lawful sustenance. Our prayers are devoid of these etiquettes and conditions. That is why their effects, as mentioned in the Noble Quran, are not manifesting in our lives. Some have interpreted this as a command, meaning that the one who prays should refrain from indecent and evil deeds.
45-4. That is, in preventing indecency and evil, the remembrance of Allah is more effective than the establishment of prayer. Because as long as a person is in prayer, he is prevented from evil, but afterwards its effect weakens. In contrast, the remembrance of Allah at all times remains a barrier for him against evil at all times.
45-2. Because through prayer (provided it is truly prayer), a person's connection with Allah Almighty is established, through which a person attains Allah's help, which at every turn of life becomes the cause of his determination and steadfastness, and a means of guidance. That is why it is said in the Noble Quran: O you who believe, seek help through patience and prayer. Prayer and patience are not visible things that a person can physically hold onto to seek help from them. These are unseen things; the meaning is that through them, the special connection and relationship a person develops with his Lord assists and guides him at every step. That is why the Prophet ﷺ was also instructed to offer the Tahajjud prayer in the solitude of the night, because the great task assigned to him ﷺ required much help from Allah, and this is the reason that whenever an important stage arose for the Prophet ﷺ himself, he ﷺ would make special arrangements for prayer.
45-3. That is, it becomes a cause and means of preventing indecency and evil, just as different medicines have different effects, and it is said that such-and-such medicine prevents such-and-such disease, and this is indeed the case—but when? When two things are observed: first, the medicine is used regularly in the manner and with the conditions prescribed by the physician or doctor; second, abstinence, meaning avoiding those things that nullify the effects of the medicine. Similarly, Allah has certainly placed such spiritual effect in prayer that it prevents a person from indecency and evil, but only when prayer is performed according to the Sunnah of the Prophet ﷺ, with those etiquettes and conditions that are necessary for its validity and acceptance. For example, the first thing is sincerity; secondly, purity of heart, meaning that in prayer, attention is not directed to anyone other than Allah; thirdly, regularity in congregation at the prescribed times; fourthly, moderation and calmness in the pillars of prayer—recitation, bowing, standing, prostration, etc.; fifthly, the state of humility, submissiveness, and tenderness; sixthly, consistency, meaning regular adherence; seventhly, ensuring lawful sustenance. Our prayers are devoid of these etiquettes and conditions. That is why their effects, as mentioned in the Noble Quran, are not manifesting in our lives. Some have interpreted this as a command, meaning that the one who prays should refrain from indecent and evil deeds.
45-4. That is, in preventing indecency and evil, the remembrance of Allah is more effective than the establishment of prayer. Because as long as a person is in prayer, he is prevented from evil, but afterwards its effect weakens. In contrast, the remembrance of Allah at all times remains a barrier for him against evil at all times.
