Some hold that he may not hurry, and should come with calm and dignity. This is my view. Others allow him to hurry out of eagerness for good. I consider that disapproved.
Continuation on Its Inward Application
(Reconciling Haste and Calm)
Hastening toward good deeds is prescribed, as are calm and dignity. The way to combine them is to hasten in making the customary preparations before the appointed time begins. Then he comes to the prayer with calm and dignity and combines haste with calm. The servant is commanded to hasten toward good deeds because he is occupied with things that are merely permissible. Someone whose activity never concerns what is merely permissible is engaged in good in every state.
Both states are indicated in what has come down. It is said, “Hasten toward forgiveness from your Lord” [Al ʿImran 3:133]. Forgiveness here is the act of worship. Whoever hastens toward the act hastens toward forgiveness. Of the other state He said, “Those are the ones who hasten in good deeds” [al-Muʾminun 23:61]. Here He speaks of hastening in good deeds, and in the first instance of hastening toward forgiveness. Good deeds are already close at hand for the one who hastens in them.
There is another way to understand this. Forgiveness can occur only after the good deed that calls for it takes place. So we hasten in good deeds toward forgiveness. What one hastens in is therefore distinct from what one hastens toward.[87]
When the servant’s activity is beyond what is merely permissible, it must be in something recommended or obligatory. If he is engaged in a recommended deed and senses that the time for an obligatory act has arrived, he hastens toward the obligation while engaged in the recommended deed, setting up the means without which the obligation cannot be performed validly.
Notes
[87]
(What one hastens in is the good deed. What one hastens toward is forgiveness. On the basis of this distinction the author reconciles hastening and calm.)
