Transliteration:( Muneebeena ilaihi wattaqoohu wa aqeemus Salaata wa laa takoonoo minal mushrikeen )
67. It means do not be satisfied with the natural religion, but under all circumstances keep yourself turned towards Allah Almighty because there is no credence given to inherent faith That faith 15 nox dependant on forgiveness That is why there is no Salastul Janazah for the deceased child of the infidel nor burial, etc. The Sufi sages say that after sinning the servant should turn to Allah Almighty, and after doing good deeds should place his hope in Him He should not place his trust in his good deeds. If He accepts them then the way is clear for you.
68. In that perform your Salaah regularly, correctly, with full presence of mind, cheerfully. Do not regard it as a burden. All these aspects are part of establishing Salaah as an institution. May Allah give us the guidance to establish Salaah as an institution.
69. This tells us that not performing Salaah is polytheism in a practical form. Some scholars have stated that omission of Salaah is infidelity. Their proof of this opinion is based on this verse and the following Hadith: "He who omits one Salaah intentionally has committed infidelity". But the truth of the matter is that sin cannot be infidelity. Says Allah Almighty: "And if two groups of Muslims fight each other, then make peace between them"(S49:V9). To fight among ourselves is from the major sins. yet these people in the verse are called believers. The meaning of the verse and the Hadith is to show that to omit Salaah is the practice of the polytheists. Therefore do not make yourselves like them.
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The tafsir of Surah Ar-Rum verse 31 by Ibn Kathir is unavailable here.
Please refer to Surah Rum ayat 30 which provides the complete commentary from verse 31 through 32.
48. That is, whoever has adopted an attitude of independence and freedom and turned away from his true Lord, and whoever has adopted service of another than Allah and proved to be disloyal to his real and true Lord, should desist from this, and return to the service of the One God Whose real servant is he by birth.
49. That is, you should have the fear that if in spite of being a servant of Allah by birth, you adopted the way of living independent of Him, or served another beside Him, you will have to suffer a severe punishment for rebellion and ingratitude. Therefore, you should avoid every such way of life which earns you the wrath of God.
50. Both turning to Allah and having fear of His wrath are the acts of the heart. This state of the heart, for its manifestation and stability, inevitably needs a physical act, which they make it known to others in society that so and so has really returned to the service of One Allah alone, and which, at the same time, may go on nourishing and developing the state of piety and devotion in his own self by means of practical experience and discipline. That is why immediately after giving the command for a mental change Allah has given the command for this physical act, i.e. establishment of the Salat. As long as an idea is only an idea in the mind of man, it can neither be stable nor enduring. It may fade away or even change. But when he starts practicing it, the idea takes root in him and goes on increasing in stability and strength with more and more practice; so much so that when it has become a belief it can neither change nor fade away easily. Considered from this viewpoint, no act can be more effective than the offering of the Prayer regularly five times a day for strengthening piety and fear of God in oneself. The other act, whatever it be, is carried out at intervals, or in different forms on different occasions, but the Prayer is an act, which is performed every few hours in one and the same specific form permanently, in which man has to rehearse over and over again the whole lesson taught him by the Quran about Islam, so that he does not forget it. Furthermore, both the believers and the disbelievers have to know who among the people has given up the way of rebellion and adopted the way of obedience to the Lord. The believers have to know this so that they can form into a community and society and can cooperate with one another in the way of Allah; then as soon as the relationship of any one of them starts showing signs of laxity with respect to the faith and Islam, this should become known to all of them at once. The disbelievers have to know this so that the dormant nature in them wakens up when they see the people from their own kith and kin turning humbly to their real God over and over again, and till their nature wakes up they continue to be awe-stricken when they see the practical enthusiasm of the obedient servants of God. For these two objectives the establishment of the Prayer is the most effective means.
Here, it should be noted that the command for the establishment of the Prayer was given at Makkah at a time when a handful of the Muslims were being severely persecuted by the disbelieving Quraish, and went on being persecuted for another nine years after this. At that time there was no sign of the Islamic government yet in sight. If the offering of the Prayer was meaningless without the Islamic government, as some ignorant people think, or if the establishment of the Salat did not mean the offering of the Prayer at all but the establishment of Nizami- Rububiyat (order of providence), as the deniers of Hadith claim, the Quranic injunction at that stage would have been meaningless. The question is: How did the Prophet (peace be upon him) and the Muslims carry out this command for nine years after it had been enjoined?
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