وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ
See 2:4.
2:84, 111, 178; 4:163; 5:56; 9:11; 21:74; 23:5.
Important Words:
زکوة (Zakah)is derived from زکا i.e. he or it grew or increased or became good or purified, etc. So literally زکوة signifies: (1) increase or augmentation; (2) purification (Lane). Technically, it signifies the obligatory alms prescribed by Islam. (See note on 9:60). زکوة is so called because it results in the purification of the property from which it is given and also in its increase through God’s blessing (Mufradat).
ارکعوا (bow down) is derived from رکع which means, he bowed down. رکع الی الله means, he leaned towards God and found peace of mind in Him. رکع المصلی means, the worshipper performed the رکوع in his Prayer, i.e. assumed the bowing posture.راکع means, one who bows down before God or leans towards Him (Lisan & Aqrab). The Arabs used the word راکع for one who worshipped God alone to the exclusion of idols (Asas). A well-known pre-Islamic poet Nabighah says:
سیبلغ عذرا اونجا حا من امرء الی ربه رب البریة راكع
viz. He who is راكع i.e. who turns to God alone, the Creator of the world, will have a good argument in his favour and will obtain salvation.
Commentary:
In this verse the Jews are called upon to undergo a complete transformation and identify themselves with Islam not only in belief but also in practice. Only a perfect conversion can save them.
The expression, bow down with those who bow, does not mean that the Jews should bow down as in daily Prayers; for that would be redundant, as the performance of the prescribed daily Prayers has already been mentioned in the words اقیموالصلوة. The expression therefore means that they should completely submit to God, severing all such connections as may lead them astray from Him.
The question here arises, why does not God say "bow down with the believers or the Muslims" which would have been a much simpler construction than bow down with those who bow. The answer is that this construction has been adopted to convince the Jews that this commandment of God is not an arbitrary one but is meant for their own good, because by obeying it they would be identifying themselves with a righteous people. The word الراکعین being an attributive word also supplies an argument which the use of a proper name could not do. Moreover, by the use of this word, God has bestowed well-merited praise on the Muslims. They are, as a community, a راکعpeople, wholly devoted to the service of the One God, having severed all connections with false deities. This extra significance could not have been secured by the use of the word Muslim or Mu’min which have come to be regarded as more or less proper names.