In the Shade of the Qur'an by Sayyid Qutb

This last passage of the sūrah contains very important directives from God to those under His patronage, i.e. His Messenger and those who have accepted His message.

They were still in Makkah, facing the onslaught of the ignorant society in Arabia, supported by ignorant, or jāhiliyyah, societies all over the world. These directives define the attitude of the believers in their confrontation with jāhiliyyah and human beings who have gone astray. God’s Messenger (peace be upon him) is called upon to show forbearance and to encourage everything that simple human nature can recognize as good, without any need for complication or rigidity. He is further directed to turn away from the advocates of jāhiliyyah and not to engage in futile argument with them. If they go beyond the limits of reason, so as to infuriate him by their obstinate attitude, and Satan stirs up this anger further, then he should seek refuge with God who alone can give him reassurance: “Make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant. If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all. If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly.” (Verses 199-201)

He is then given clear information about the nature of those ignorant people and what prompts them to go further astray. A brief reference is made to their attitude to the Prophet and how they demand miracles from him. He is then given instructions on what to say to them so that they can understand the nature of the message and the Messenger, and his relationship with his Lord: “Their [evil] brethren try to draw them into error with unceasing determination. When you do not bring them a sign, they say: ‘Why do you not seek to have one?’ Say: ‘I only follow what is revealed to me by my Lord: this [revelation] is a means of clear insight from your Lord, and a guidance and grace for people who will believe.’” (Verses 202-203)

With this reference to the Qur’ānic revelations vouchsafed to the Prophet, the believers are given relevant instructions on how to listen to the Qur’ān and the proper attitude to adopt when they remember their Lord, as they should always do.

The angels who do not commit any sin are always glorifying God and prostrating themselves to Him. Human beings who are liable to slip and commit sins have better reasons to be always in remembrance of God, and to glorify Him and prostrate themselves to Him: “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy. And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening; and do not be negligent.

Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verses 204-206)

Make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant. If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all. If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly. (Verses 199-201)

The first directive given in this passage is to make allowances for the weaknesses of human beings and accept what is decent and easy from them. The Prophet is instructed not to require perfection or expect a very high standard of morality. He should overlook their shortfalls and weaknesses. But all that applies in personal matters, not in questions of faith or religious duties. There can be no overlooking of the essentials of faith or Islamic law. Forbearance can apply in business and personal dealings. Such forbearance is the appropriate attitude to be shown by those who are strong towards people who are weak. God’s Messenger (peace be upon him) is a guide and a teacher. Hence, forbearance and forgiveness are appropriate qualities for him. Indeed, these were distinctive qualities of the Prophet Muhammad. He never showed anger over personal matters. But if something related to the faith made him angry, then his anger was feared by all. All advocates of the divine faith are required to follow the Prophet’s suit. An advocate of the divine message, who inevitably deals with human beings, must be kind and easy, but without being negligent.

“Enjoin the doing of what is right.” (Verse 199) This order applies to everything that is clearly good and generally accepted as such by honest people with sound, uncorrupted nature. When people get used to doing what is good, they become ready to do it voluntarily, feeling that it is no burden. Nothing stops people from doing what is good like rigidity and complication particularly in the early days of being aware of their religious duties. In the early stages, they should be given duties that are easy and common to all so that they get used to responding properly. This enables people to get ready for what requires more effort and approach it without difficulty.

“And turn away from those who choose to remain ignorant.” (Verse 199) As used here, ignorance may be understood as the opposite of wisdom, or the opposite of knowledge. Both meanings are closely related. Turning away from them is just to ignore them and show how petty all their ignorant actions are. One must not enter into any argument with them because that is a waste of time. Ignoring them altogether may get them to revise their attitude and soften their hearts. Argument, on the other hand, may lead to polarization and stubbornness. Even if it does not soften their hearts, they remain isolated from anyone who is good at heart. The latter will realize that the advocates of the divine message are forbearing, unwilling to enter into a slanging match while ignorant people continue with their stupid attitude.

Every advocate of faith should realize the importance of this divine directive, because God knows what influences people and what may get through to them.

But God’s Messenger is a human being. He may be infuriated by people’s ignorance and stupidity. If he can deal with such a situation, it may be too much for his followers. When a person is too angry, Satan might find a chance to stir him up.

In such a situation, he is commanded to seek refuge with God so that he will cool down and forestall Satan’s design: “If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all.” (Verse 200) This final remark states that God hears whatever the ignorant people say and all the stupidities they may utter, and He knows what the advocates of the faith may experience as a result. That should be enough to set people’s hearts at ease. It is sufficient that God hears all and knows all.

When we know that God is aware of everything that happens to us, what else do we need?

The sūrah takes a different approach in order to emphasize to the advocates of faith that they should face all situations with resigned acceptance, and they should remember God when they are angry so that Satan will not be able to get the better of them: “If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly.” (Verse 201)

This short verse is highly inspiring, pointing out some profound facts within the human soul. This is made possible only through the unique Qur’ānic style. The way the verse is concluded adds new meanings to its beginning, which are not indicated by the opening words. The conclusion, “and they begin to see things clearly,” suggests that Satan’s thoughts can cause people to be blind, unable to see anything clearly. But fearing God and guarding against incurring His anger keeps hearts alert and reminds them of God’s guidance. When they are so reminded, they begin to see things clearly. A tempting thought from Satan is, then, a cause of blindness while the remembrance of God is a cause of opening eyes and hearts. Satan’s thoughts send people into darkness and turning to God gives them light. When people equip themselves with following divine guidance, Satan can have no power over them.

The God-fearing, then, remind themselves of God whenever they experience an evil thought that may tempt them away from the right path. But this is given as a side issue that intervenes between the divine order to the Prophet to turn away from ignorant people and an explanation of who and what motivates them to adopt ignorance which determines all their behaviour. When the attitude of the Godfearing has been explained, the sūrah goes back to explaining the motivation of the ignorant: “Their [evil] brethren try to draw them into error with unceasing determination.

When you do not bring them a sign, they say: `Why do you not seek to have one?’ Say: ‘I only follow what is revealed to me by my Lord: this [revelation] is a means of clear insight from your Lord, and a guidance and grace for people who will believe.’” (Verses 202-203)

Their brethren who try to sink them deeper into error are the satans from among the jinn. They may well be the satans of human beings as well. These satans never tire of driving them deeper into error. Hence they continue to act in folly, unaware of where they are being led.

The unbelievers were very persistent in demanding miracles from God’s Messenger (peace be upon him). The sūrah quotes here some of their statements that betray their ignorance of the nature of God’s message and the role of His Messenger:

“When you do not bring them a sign, they say: ‘Why do you not seek to have one?’” (Verse 203) They suggest to the Prophet that he should pray to God to give them a miracle, or they even suggest to him that he himself should perform a miracle. To them, he should be able to do so, since he claims to be a Prophet. This shows that they do not understand the Prophet’s role. They certainly could not appreciate his humble attitude towards his Lord, nor that he only takes what God gives him. He does not suggest approaches or measures to his Lord, nor does he initiate matters at his own behest. God orders him to explain this to them: “Say:’ I only follow what is revealed to me by my Lord.’” (Verse 203) I am not one to suggest to Him or to invent matters. I only have what is revealed to me, and I only do what I am commanded. For their part, they could only think of those impostors who claimed to be prophets in every period of ignorance. Hence, their demands.

The Prophet is also commanded to explain to them the nature of the Qur’ān that has been revealed to him. If they would only consider the plain guidance that is contained in the Qur’ān, they would certainly stop making foolish requests for signs and miracles: “This [revelation] is a means of clear insight from your Lord, and a guidance and grace for people who will believe.” (Verse 203) It provides clear insight and it is an aspect of overflowing blessings and grace. But that is the case only for those who believe and avail themselves of its unending blessing.

In their ignorance, the Arabs at the time of the Prophet turned away from the Qur’ān and sought to have a physical miracle like the ones given to earlier prophets.

Those earlier prophets preached the divine message when humanity was still in its infancy, and were sent to certain communities, not to mankind as a whole. Their miracles could serve their purpose only at the time and place they were given, and could be appreciated only by those who witnessed them. What can be said about later generations and nations?

No physical miracle can be as superb or miraculous as the Qur’ān, no matter what type of miracle people required. Besides, it gives its message to all mankind in all generations till the end of time.

Given the importance the Arabs attached to fine, literary style, which was a source of pride for them, the artistic expression of the Qur’ān was perhaps the most immediately apparent aspect of its miraculous nature. But the Qur’ān remains a book of surpassing excellence, posing a challenge that defies human ability. God challenged the Arabs then, and the challenge continues today, to produce anything similar to it. Human beings who have the gift of fine expression and appreciate the depth of human ability in this field are the ones who can best recognize that the Qur’ānic style is uniquely superb, refined, outstanding. This applies to all people with a natural taste for fine speech, whether they believe in Islam or not. The challenge is based on objective criteria that challenge believers and unbelievers alike.

In their ignorance, the elders of the Quraysh found themselves utterly powerless when faced with the Qur’ān. They hated such a position but they could not help it.

The same thing is experienced today and will continue to be experienced by everyone who adopts the same attitude.

Beyond that great secret of this unique book and its excellence, there remains its overpowering attraction to human nature, once it is allowed to put its address freely to people. Even those who are hardened in their opposition to the Qur’ān often find its logic too powerful. They cannot but recognize its truth when they listen to it.

Many are those who speak out with eloquence. They may express principles, doctrines, ideas and philosophies of all sorts. But the Qur’ān has a unique and overpowering appeal to human nature in everything that it says. The elders of the Quraysh used to say to their followers, and indeed to themselves: “Do not listen to this Qur’ān, but cut short its reciting with booing and laughter, so that you may gain the upper hand.” (41: 26) They did so because they felt that the Qur’ānic logic was irresistible.

Many of those in power today try to turn people away from the Qur’ān, offering them instead their own ideas. But in spite of all this, the Qur’ān remains overpowering. Whenever a verse or passage of the Qur’ān is quoted in the context of human speech, it stands out by its rhythm and logic, appealing directly to the hearts of its audience. The rest of human speech that might have been finely composed seems, by comparison, of little use.

But beyond all this, the subject matter of the Qur’ān remains its outstanding strength. A few pages in this book cannot aspire to give justice to explaining the subject matter of the Qur’ān. Whatever we may say here is too little. Besides, how much can we say in a few pages? We can possibly give a brief outline, but a fair treatment takes volumes.

The fact is that the Qur’ān has a remarkable method in presenting the truth of existence to human nature. It appeals to it as a whole, yet it addresses every one of its aspects in every single context. It goes through every opening in human nature, deals with all its thoughts and feelings. The Qur’ānic method is also remarkable as it tackles the main issues of existence, revealing certain aspects of it which are readily acknowledged both by human nature and the human intellect. They respond to these and formulate their clear vision on them. It also answers the needs of human nature, releases its potentials and puts it on the right course.

We cannot but marvel at the unique Qur’ānic approach as it takes human nature by the hand and moves up with it gently, step by step, yet with much energy and clarity of vision. It takes it to a sublime height, giving it true knowledge, definite response, firm reassurance, consistency of action and a clear and relaxed awareness of the fundamental truths of existence.

The Qur’ānic approach is unparalleled as it appeals to human nature from angles where no response could have been imagined to come. Yet we find human nature ready with its positive response. The fact is the One who has revealed the Qur’ān is the Creator of man who knows His creation. He is closer to man than his jugular vein.

So far for the approach, but what about the subject matter the Qur’ān tackles?

Here we find ourselves looking at an expanse that no words can adequately describe:

“Say: ‘If the sea were ink for my Lord’s words, the sea would surely dry up before my Lord’s words are exhausted, even though we were to add to it another sea to replenish it.’” (18: 109)

“If all the trees on earth were pens, and the sea were ink, with seven more seas yet added to it, the words of God would not be exhausted. God is almighty, wise.” (31: 27)

The present author spent, by God’s grace, twenty-five years with this Book as his companion, studying carefully the fundamental facts it addresses and the way it tackles various aspects of human knowledge. He has been reading at the same time what human beings have attempted to reveal in some of these aspects. He could see the great wealth and openness of the Qur’ān compared to the attempts of human beings. Compared to the great ocean of the Qur’ān, these attempts are no more than small, isolated lakes, tiny pools or even stagnant pits.

Take, if you will, the Qur’ān’s holistic approach to existence, its nature, truth, aspects, origin, secrets and hidden things, as well as what it contains of living entities and potential life. Human philosophy tackles some of these aspects.

Reflect also on how the Qur’ān takes man as a complete entity, and explains his origin, potentials, fields of action, moulding, reactions and responses, as well as his different modes and inner self. Biology, psychology, sociology, education and religious studies address certain aspects of these. Consider also the unique Qur’ānic approach to the system of human life, its practical activities, areas of collaboration, renewed human needs and how these should be organized. Social, economic and political theories and doctrines may address some of these.

In all these areas a careful student of the Qur’ān is bound to find an amazing wealth of statements and directives that are comprehensive, profound, rich and truthful. Not once did I find myself in need of a single statement from outside the Qur’ān, concerning any of these fundamental issues, with the exception of God’s Messenger’s ĥadīths. These may be collectively described as an explanatory memorandum of the Qur’ān. Indeed, no other statement, correct though it may be, will appear of much value compared to what a careful student finds in this remarkable book. This is due to the practical nature of these statements. It is also the result of long reflection on, and study of, how these topics are tackled. Yet I am not attempting to praise this book. Who am I, and who are human beings to add anything to God’s book by their praise?

This book, the Qur’ān, was the source of knowledge, education and proper moulding of a unique generation of human beings that was never repeated in human history. That was the generation of the Prophet’s companions who brought about a greatly profound development in human history that has not yet been properly studied. This Book was responsible, by God’s will, for this great miracle in human history. All supernatural miracles that testified to earlier divine messages appear small in comparison to this miracle that was practised in a human society. Indeed, that generation was an unparalleled historic phenomenon.

The society that was formed for the first time by their generation survived for more than one thousand years. It was governed by the law stated in this book and firmly based on its standards, values and directives. That very society was a human miracle. We have only to compare it to other human societies which, as a result of human material progress, surpassed it in material abilities, but could not come near to it in human civilization.

Nowadays, in modern jāhiliyyah societies, people seek to satisfy their own needs as well as the needs of their communities in isolation of the Qur’ān. People in ignorant Arabia used to require miracles other than the Qur’ān. Their naive outlook, profound ignorance and their various interests prevented the old Arabs from appreciating the great miracle represented by this remarkable book. The people of contemporary jāhiliyyah have different obstacles preventing them from appreciating the miracle of the Qur’ān. These include the arrogance derived from their superior material knowledge, their sophisticated organization of human life, its apparent progress and maturity, which all come naturally with the accumulation of experience of one generation after another and with more complex and sophisticated needs. But they are also prevented from appreciating the Qur’ān by the die-hard Zionist and imperialist opposition that has continued to scheme and plot against this faith and its revealed message for fourteen centuries. They continue with their unceasing attempts to divert Muslims away from the Qur’ān and its directives. This is because the Zionists and the imperialists have learnt through long experience that they cannot be a match for the Muslims as long as they adhere to the Qur’ān in the same way as the first generation of Muslims did. It is not sufficient that Muslims continue to pay lip service to the Qur’ān while they conduct their lives in a fashion that is in conflict with it.

Such scheming continues today with more resolve and wickedness. The final outcome of this scheming is the sort of societies in which people who claim to be Muslims live today, when they cannot be truly Muslims unless they implement Islamic law. We see the outcome of this scheming in various attempts all over the world to remove every trace of Islam, putting in place of the Qur’ān some other sort of constitution, giving it the status of ultimate arbiter in all disputes and on all issues of life. True Muslims refer only to God’s book in all such matters.

The Qur’ān is ignored today by its people who know it only as hymns to be chanted and charms to be worn. They have been diverted away from it for centuries and driven deep into a state of jāhiliyyah that corrupts minds and hearts. The people of old jāhiliyyah used to divert the masses away from the Qur’ān, demanding physical miracles. The people of modern jāhiliyyah try to divert the masses away from the Qur’ān by putting in its place a false bible which they promote through all mass media and information channels. Yet it is the Qur’ān that is described in these words by God who knows all: “This [revelation] is a means of clear insight from your Lord, and a guidance and grace for people who will believe.” (Verse 203) It is then a means of clear insight, providing true guidance and abounding grace and blessings for true believers. It is only those who truly believe that find all this in the Qur’ān.

Because the Qur’ān is such, the believers are given an express directive: “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” (Verse 204) This verse comes towards the end of the sūrah which begins with a clear reference to the Qur’ān: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2)

There are various reports suggesting different situations when the order applies to listen attentively and in silence to Qur’ānic recitation. Some scholars are of the view that it applies in obligatory prayer when the imām reads aloud. An authentic ĥadīth related by Imām Aĥmad as well as Abū Dāwūd, al-Tirmidhī, al-Nasā’ī and Ibn Mājah mentions a report by Abū Hurayrah that one day, on finishing a prayer in which he recited aloud, the Prophet said: “Has any of you read something of the Qur’ān while I was reading?” A man said: “Yes, Messenger of God!” The Prophet said: “I was wondering why the Qur’ān was being pulled away from me.” From that day, people stopped reading the Qur’ān in prayer when the Prophet was reading aloud. Another report mentions that `Abdullāh ibn Mas`ūd, a leading scholar among the Prophet’s companions, was praying when he heard some people in the congregation reading the Qur’ān with the imām. When he finished, he said: “When will you understand? When will you use your reason? You must do as God has commanded you: “When the Qur’ān is recited, hearken to it and listen in silence.” (Verse 204)

Other scholars say that this was a directive to the Muslims so that they do not do like the unbelievers who used to come to the Prophet when he stood for prayer and would say to one another in Makkah: “Do not listen to this Qur’ān. Cut short its recital with booing and laughter, so that you may gain the upper hand.” (41: 26) In reply to them, God revealed this verse: “When the Qur’ān is recited hearken to it and listen in silence.” (Verse 204) Al-Qurţubī mentions this and says that it was revealed in relation to prayer.

Another reason for revealing this verse is mentioned by Ibn Jarīr al- Ţabarī who quotes `Abdullāh ibn Mas`ūd as saying: “Some of us used to greet others in prayer, but then the Qur’ānic verse was revealed which says, “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” In his commentary on the Qur’ān, al-Qurţubī mentions a report by Muhammad ibn Ka`b al-Qurażī who says, “When God’s Messenger used to read the Qur’ān aloud in prayer, those in the congregation read with him. When he said, `In the name of God, the Merciful, the Beneficent,’ they would say likewise, until he finished reading the Fāţiĥah and another sūrah. The situation continued like that for some time until the verse was revealed which says, “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” This suggests that the order to listen attentively to the Qur’ān means to stop reading it aloud with the Prophet when he recited it in prayer.

Al-Qurţubī also mentions a report by Qatādah concerning this verse, which says:

“A man may come when a prayer is in progress and ask people in the congregation:

`How many rak`ahs have you completed? How many are left?’ Then God revealed this verse: `When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.’” Mujāhid also mentions that they used to speak in prayer, and then God ordered them to listen so that they may be graced with mercy.

Those who consider this verse to apply only to recitation in prayer quote a report mentioned by al-Ţabarī which mentions that a man named Ţalĥah saw `Aţā’ ibn Abī Rabāĥ, a leading scholar, talking to `Ubayd ibn `Umayr when a man was reading the Qur’ān. Ţalĥah said to them: “should you not be listening to the recitation so that you receive what has been promised? (i.e. referring to God’s mercy which is promised to those who listen attentively to the Qur’ān). They looked at me, and continued their conversation. I repeated what I said, and they looked at me and said:

that relates to prayer.” In his commentary on the Qur’ān, Ibn Kathīr also mentions that Sufyān al-Thawrī, a leading scholar of the early period of Islam, also mentions that this verse applies to prayer only. Several scholars are of the view that if a man is reading the Qur’ān in any situation other than prayer, then people may speak if they wish.

Other scholars, such as Sa`īd ibn Jubayr, `Amr ibn Dīnār, Yazīd ibn Aslam and `Abdullāh ibn al-Mubārak suggest that the Qur’ānic verse applies to recitation in prayer and in sermons that are given on Fridays and on weekdays. Al-Qurţubī says that such a suggestion “is not practically sound, because the Qur’ān constitutes only a small portion of such sermons, when people are required to listen to all the sermon.

Besides, this verse is a Makkan revelation, when there was no sermon or Friday prayer held in Makkah.” Al-Qurţubī mentions in his commentary on the Qur’ān a report by al-Naqqāsh who says: all commentators on the Qur’ān are unanimous that listening attentively to the Qur’ān in obligatory and voluntary prayer is a binding duty. Al-Naĥĥās says:

from the linguistic point of view, this attentive listening must apply in all situations, unless we have cause to believe that it is restricted.

For our part, we do not feel that any of the causes for the revelation of this verse restricts it to recitation in prayer, whether obligatory or voluntary. The verse mentions a general statement that need not be restricted by the cause of its revelation. It is more appropriate to say that this is a general statement, unrestricted in application. Whenever the Qur’ān is recited, listening attentively to it is the proper course of action, because it demonstrates people’s respect of the Qur’ān, the word of God the Almighty. When God speaks, it behoves human beings to listen attentively.

Besides, this listening is in the hope of being graced with mercy. What restricts that to prayer only? Whenever the Qur’ān is recited, and people listen attentively to it, they may understand and respond to it. This puts them in a position which may bring them mercy in this life and in the life to come as well.

People incur a great loss that cannot be compensated when they turn away from the Qur’ān. At times, listening to one verse of the Qur’ān brings about remarkable interaction, response, clear insight, appreciation, reassurance together with an enlightened understanding that can only be appreciated by a person who has had a similar experience. When the Qur’ān is listened to carefully, not merely heard for enchantment and pleasure by its recitation, it provides the listener with a clear, penetrative insight, reassurance, knowledge, energy and a firmly positive attitude that cannot be produced by any other means.

To view the fundamental facts of existence and the basic realities of life, through the Qur’ānic description, and to view human life itself, its nature and needs, through Qur’ānic statements, is of immense value. It provides clear and accurate insight that helps man to approach life in a totally different spirit from that provided by all human philosophies and doctrines. All that invites God’s mercy. It can take place in prayer and in other situations as well. We do not find any reason to restrict this general Qur’ānic directive to prayer only, as mentioned by al-Qurţubī and others.

The sūrah then gives a final directive: “And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening; and do not be negligent. Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verses 205-206)

In his commentary on the Qur’ān, the famous scholar, Ibn Kathīr says: “God gives this general order that we should remember Him often at the beginning and end of each day, just as He ordered that we should worship Him at these two times, when He says: “Extol your Lord’s limitless glory and praise before the rising of the sun and before its setting.” (50: 39) This used to be the case before the daily prayers were made obligatory during the Prophet’s night journey.” This present verse was revealed in Makkah. Here God says that we should remember Him “in the morning and evening”, and this should be done humbly, and with awe, without raising our voices; this is the best way to remember God, not to address Him loudly. The Prophet’s companions asked him: “Is our Lord near to be addressed softly, or distant so that we should appeal to Him aloud?” In reply God revealed the Qur’ānic verse: “When My servants ask you about Me, well, I am near. I answer the prayer of the supplicant when he calls to Me.” (2: 186) Both al-Bukhārī and Muslim relate in their Şahīh collections on the authority of Abū Mūsā al-Ash`arī: “Once on a journey, people raised their voices when they made their supplication. The Prophet (peace be upon him) said to them:

`People, watch what you do. You are appealing to someone who is neither deaf nor far away. The One whom you are calling hears all that is said, and He is close at hand. Indeed, He is closer to each one of you than the neck of his camel.” Ibn Kathīr does not accept the interpretation of Ibn Jarīr al-Ţabarī and others who say that this statement is an order to anyone who is listening to the Qur’ān to remember God in this particular fashion. He says that this view has not been endorsed. What is meant here is to emphasize the importance of people remembering God at all times, particularly in the morning and evening, so that they may not be among the negligent. The angels are praised because they glorify God at all times, without hesitation or slackening. Hence, they are described here as follows:

“Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verse 206) Their action is praised here so that people can follow their suit in their worship and obedience of God.

We feel that what Ibn Kathīr says and the ĥadīths he quotes show how the Qur’ān and the Prophet’s guidance were able to give the Arabs true knowledge of their Lord and the nature of the universe around them. From their questioning and the reply given to them we recognize how far they were brought by means of the glorious Qur’ān and the Prophet’s instructions. They were far removed from their past, and in this they recognized God’s blessings and mercy.

God’s remembrance is not the mere mentioning of His name verbally; it can only be achieved when both heart and mind are brought into it. It is the type of remembrance that makes hearts tremble and minds respond. Unless it is coupled with a feeling of humility and awe, it will not be true remembrance of God. Indeed, it could border on impoliteness towards God. When we remember God, we should think of His greatness, fear His punishment and hope for His mercy. Only in that way, can we achieve spiritual purity. When we mention His name as we remember His greatness, and we join the physical action with the spiritual, we must show our humility, speaking in a low voice, without singing or showing off.

“And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening.” (Verse 205) This is to ensure that our hearts remain in contact with God at both ends of the day. Remembering God is not limited to these two times; indeed it must be present all the time. We should be constantly on our guard against slipping into error. But in these two particular periods we can observe the clear change that takes place in the universe as the night changes into day, and the day changes into night. Human hearts feel in touch with the universe around them, as they witness how God accomplishes this transition of day and night and the great change that takes place as one gives way to the other.

God — limitless He is in His glory— knows that at these two particular times, human hearts are most likely to be impressed and to respond positively. There are frequent directives in the Qur’ān to remember God and glorify Him at the time when the whole universe appears to interact with the human heart, sharpen its impressions, and motivate it to remain in touch with God Almighty: “Bear with patience whatever they may say, and extol your Lord’s limitless glory and praise before the rising of the sun and before its setting, and in the night too, extol His glory, and at every prayer’s end.” (50: 39-40) “Extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment.” (20: 130) “Bear in mind your Lord’s name early in the morning and before sunset, and during some of the night, and prostrate yourself to Him, and extol His limitless glory throughout the long night.” (76: 25-26)

There is no need to say that this order to remember God at this particular time was before the daily prayers were made obligatory at their appointed times, because this may give the impression that these obligatory prayers have superseded this order.

The fact is that this remembrance of God is wider than obligatory prayers. Its timing and its form are not limited to obligatory prayer. It may be a remembrance in private, or something in which both heart and mouth share without the movements that prayer includes. It is indeed wider than that, because it involves constant remembrance of God’s Almightiness, when one is alone or with people, before any action, large or small, and before resolving to do anything. However, the early morning, the end of the day as the sun begins to set, and the depth of the night are mentioned because these are times that have special appeal to human hearts. God who has created man and who knows his nature is fully aware of all this.

“Do not be negligent”. (Verse 205) This is a reference to people who neglect to remember God, not by word of mouth, but in their hearts and minds. It is the remembrance that keeps the heart alive to deter man from doing anything or following any course in which he feels embarrassed to be seen by God, and who watches God before doing anything. This is the type of remembering God that is ordered here. Otherwise, it would not be true remembrance of God if it does not lead to obeying Him and implementing His orders.

Do not let yourself be negligent of remembering God and watching your actions.

Man needs to remain in constant touch with his Lord so that he is able to resist the temptation that Satan may place before him: “If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all.” (Verse 200) In its early part, the sūrah painted a panoramic scene of the battle between man and Satan. Throughout, it showed the procession of faith as the satans from among the jinn and human beings tried to force it out of its way. Satan was also mentioned in the story of the person to whom God gave His signs, but he pulled himself away from them, and chose to remain in error. At its end, it mentions the temptations of Satan and how people should seek shelter from him with God, who hears all and knows all.

Here we see a constant line that concludes with the instruction to remember God humbly and with awe, and not to be among the negligent. This order comes as part of the divine instruction to the Prophet to “make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant.” (Verse 199) Thus it adds to the landmarks along the way which God approves. It also equips those who follow His guidance with what enables them to overcome all difficulties that they encounter along the way.

God then gives the example of angels commanding a high position. They do not entertain any tempting or evil thought, because Satan has no influence on their nature. They have no overpowering desire or fleeting whim. Nevertheless, they constantly glorify God and extol His praises. They are never too proud to worship Him. Man has a much more pressing need to remember God, glorify Him and worship Him. He has a difficult road to cover. By nature, he is susceptible to Satan’s temptation. Negligence may lead him to ruin. He has a limited ability which can only be increased through worshipping God and glorifying Him: “Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verse 206)

Worship and the remembrance of God constitute a basic element in the practical application of this religion. Its method does not rely on theoretical knowledge or philosophical argument. It adopts a practical approach aiming to bring about a drastic change in human society which, inevitably, has rules that are well established in people’s minds and practices. Changing this situation into the type which God wants people to follow is a difficult task that requires sustained efforts and much perseverance. With the limited ability human beings have, an advocate of this religion can only approach this difficult task if added strength is granted to him by his Lord. Knowledge on its own does not provide such strength, unless it is coupled with proper worship and with seeking God’s help.

This sūrah begins with an address by God to His Messenger: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2) The sūrah also gives glimpses of the procession of faith, led by God’s messengers, and the impediments placed in its way through the scheming of Satan and his helpers from among the jinn and human beings, as well as arrogant people and tyrants who try to exercise absolute power. This last directive points out the proper equivalent for those who want to join this noble procession along its hard way.