Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all. Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them.

Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would before their own good. Still, God is much forgiving, merciful, (Verses 1-5)

The surah starts with this first loving address that aims to alert hearts:

“Believers'." It is an address by God to those who believe in Him, touching their hearts by highlighting the bond they have with Him, making them aware that they belong to Him, carry His mark, do His bidding and are His soldiers. They realize that they are in this world for a purpose He wants to accomplish. If He has made faith appealing to them and seem beautiful in their eyes, as part of His favour, it behoves them to stand where He wants them to be, awaiting His orders and judgement. They should be glad to do His bidding in full submission to Him: “Believers! Do not behave presumptuously in the presence of God and His Messenger.

Have fear of God: God hears all and knows all” (Verse 1)

Believers, do not make any suggestion to God or His Messenger, concerning any of your affairs or of life in general. Do not presume to have a say in any matter before God has stated, through His Messenger, what He wants concerning it. Do not attempt to judge any matter unless you first refer to what God and His Messenger say.

Qatadah says: “It has been reported that some people used to say: ‘If there was some revelation concerning such and such,’ or, ‘If it could thus be true.’ God disliked such suggestions.” Al-'Awfi says: “They were told not to start speaking in his presence.” Mujahid says: “The verse orders believers not to precipitate what the Prophet might say. They must wait until God made His judgement clear through His Messenger.” Al-Dhahhak says: “Do not make a judgement on any question relating to your faith without waiting for the judgement of God and His Messenger.” Ibn 'Abbas is reported to have said: “Do not say anything that is not in line with the Qur’an and the Sunnah. ” Thus, we see that it is all a question of a psychological attitude defining the standards to be observed in relation to God and His Messenger, and the process by which instructions are received and carried out. This is an essential part of how Islamic law is enacted and implemented. It is all based on an essential God-fearing quality and its reinforcement.

This quality stems from the awareness that God hears all and knows all.

Furthermore, this all-embracing truth is incorporated into one single, short verse.

In a hadith reported by Abu Bakarah NafT ibn al-Harith mentions that during his pilgrimage, the Prophet asked his Companions: “‘Which month is this?’ We said: ‘God and His Messenger know best.’ He was silent until we thought that he would give it a different name. But he said: ‘Is it not Dhu’l-Hijjah?’ We said: ‘Yes.’ He then asked: ‘Which city is this?’ We said: ‘God and His Messenger know best.’ Again, he was silent until we thought that he would call it by a different name, but then he said: ‘Is it not the sanctified city?’ We said: ‘Yes, indeed.’ So he went on and asked: ‘What day is today?’ We replied: ‘God and His Messenger know best.’ Once more he remained silent until we thought that he would give it a different name, but then he said: ‘Is it not the day of sacrifice?’ We answered in the affirmative...” This is, then, an example of the standard the Prophet’s Companions achieved in their God-fearing manners when they heard this instruction coupled with the order to maintain their fear of God, who hears all and knows all.

The second aspect of good manners concerned the Prophet’s Companions’ own discourse with him and the respect they should feel and show. This was to be observed in how they spoke to him and in the level of their voices. This was how they should manifest their respect for the Prophet as they sat with him. As God drew their attention to this requirement, He addressed them by that quality they loved to have and warned them that violation of His orders might bring grievous consequences in its wake: “Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it.” (Verse 2)

This kindly address coupled with its awesome warning had their profound effect on the Prophets Companions. Al-Bukhari reports that Abu Mulaykah said: “The two goodly ones, Abu Bakr and 'Umar [may God be pleased with them], were in a perilous situation, as they raised their voices in the presence of the Prophet. When the delegation of the Tamim tribe arrived [in the ninth year of the Islamic calendar] one of them suggested al-Aqra' ibn Habis [to be appointed as their chief], while the other suggested another man. [One reporter says that he does not remember the name of this second man, while another reporter mentions that he was al-Qa'qa' ibn Ma'bad.] Abu Bakr said to 'Umar:

‘You merely want to oppose me.’ The other replied: ‘I do not wish to oppose you.’ They were soon speaking loudly. The verse was revealed saying: Believers! Do not raise your voices above the voice ofthe Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it.' (Verse 2)

Ibn al-Zubayr says that after its revelation 'Umar would hardly use an audible voice when he spoke to the Prophet until the Prophet asked him to speak up. It is also reported that when this verse was revealed, Abu Bakr said to the Prophet: ‘God’s Messenger, I will only speak to you in a whisper.’ Imam Ahmad relates on the authority of Anas ibn Malik that when this verse was revealed, Thabit ibn Qays, a man with a high-pitched voice thought: “I was the one who raised his voice in the presence of God’s Messenger. I am destined to hell, because my deeds have come to waste.” He stayed at home depressed. The Prophet noticed his absence and asked about him. Some people went to him and told him that the Prophet had asked about his absence. He said to them: “I am the one who raised his voice above the voice of the Prophet and spoke loudly to him. All my deeds are wasted. I am destined to hell.” They went to the Prophet informing him of what Thabit had said. The Prophet said: “No.

Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour.

God is all-knowing, truly wise. (Verses 6-8)

The first address in the surah defines the leadership and the source from which to receive orders. The second establishes the standards of manners and respect to be maintained in dealing with this leadership.

Both serve as the basis for all legislations and directives that follow in the surah. It is imperative for the source and the leadership to be well defined so that directives and instructions be given their true value and so that they are properly obeyed. Hence, the third address explains to the believers how to receive news and reports and the need to verify their reliability. “Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action.” (Verse 6)

The verse specifically mentions the evildoer because he is more likely to lie. It is important that suspicion should not be widely spread in the Muslim community. If every report is doubted, the system of gathering intelligence and information becomes paralyzed. In a Muslim community, individuals are normally treated as trustworthy, and the information they bring is considered reliable. An evildoer is treated differendy: his information is not accepted until it is verified. Thus, the community steers a middle way between accepting and rejecting the information relayed to it. The community does not rush into action on the basis of a report given by someone whose behaviour leaves much to be desired. Such rash action might lead to committing a wrong against other people, and subsequent regret. Furthermore, such rash action may incur Gods displeasure and put the community in a position of committing an injustice.

A number of commentators on the Qur’an mention that this verse specifically referred to al-Walid ibn ‘Uqbah ibn Abu Mu'ayt when the Prophet sent him to collect zakat from the tribe of al-Mustalaq.

Ibn Kathlr quotes a report by Mujahid and Qatadah, stating: “God’s Messenger sent al-Walid ibn (Uqbah to al-Mustalaq tribe to collect their zakat and they paid it to him. When he returned he reported to the Prophet that the tribe was raising a force to attack the Muslims. [In his report, Qatadah also states that al-Walid added that the al-Mustalaq tribe had renounced the Islamic faith.] The Prophet then sent Khalid ibn al-Walid to them, ordering him to make sure of the information before taking any action. Khalid so went out to them arriving at night and sending out a number of soldiers to gather information. When they returned, they reported to him that the tribe were adhering to their Islamic faith and that they heard the call to prayer and saw people praying. In the morning, Khalid made his appearance at the tribes quarters and saw what pleased him. He then returned to the Prophet and reported all this to him. Thereafter, this verse was then revealed.” Qatadah says that the Prophet used to say afterwards: “Verification complies with Gods orders, while haste comes from Satan.” The import of this verse is general, making it clear that checking the accuracy of reports given by suspect people is necessary. On the other hand, a report by a God-fearing person is taken as correct, because this is the normal state of affairs in the Muslim community. A report by an evildoer is the exception, not the norm. Indeed, accepting reports by God-fearing people is part of proper verification and checking. To make doubt the norm, applicable to all sources and reports, is contrary to the principle of trust that is basic to the Muslim community. Furthermore, it could easily cause disruption in its life. Islam allows life to run its normal course while putting in place certain controls that guarantee its protection. Here we see how this operates in practice.

It appears that some Muslims wanted to take immediate action when they heard the first news reported by al-Walid ibn ‘Uqbah. They advised the Prophet to immediately punish the al-Mustalaq tribe. In doing so, they were motivated by a keen desire to ensure the status of Islam and to act against those who refused to pay zakat. The next verse reminds them of the great blessing they had, namely the Prophet’s presence in their midst. They should appreciate this blessing and be always mindful of its importance: “And know that God's Messenger is among you” (Verse 7)

This is a reality that we can very easily imagine because it actually happened. However, when we reflect on it, we see that it is superior, beyond imagination. Is it easy to imagine a continuous, dynamic contact between heaven and earth, witnessed by all, whereby heaven speaks to people on earth about their public and private affairs, correcting their errors one by one, and giving them advice about their most intimate affairs? Any one of them might do or say something, or even entertain a thought, and yet heaven is aware of it all. What happens next is that God informs His Messenger of what has taken place and directs him to do or say whatever is necessary about it. This is something so great that it might not be fully appreciated by some of those present at the time. Hence, they are reminded of it in this particular way: “And know that God's Messenger is among you." (Verse 7) In other words, be aware of this fact and give it its due importance.

One outcome of this new-found knowledge is that they must not act presumptuously in the presence of God and His Messenger. The Qur’an, however, puts this even more lucidly and forcefully, telling the Muslims that what God’s Messenger decides on any matter, on the basis of Gods revelation or inspiration, is good for them as it combines ease and mercy. Had God’s Messenger obeyed all their thoughts, they would have found matters far more difficult. God is more aware than them of what is of benefit to them. His Messenger represents mercy in everything he chooses for them: “ Were he to comply with your inclinations in many a case, you would surely come to harm" (Verse 7) This implies that they should leave all their affairs in the hands of God and His Messenger. They should submit fully, surrendering themselves to God’s will, implementing His orders as they receive them, and suggesting nothing to God’s Messenger.

The surah then draws their attention to the grace of faith He guided them to, making their hearts warm to it as He revealed its beauty and benefit such that they would love it dearly. He has also made unbelief, wrongdoing and sin hateful to them. All this is part of God’s grace which He bestows on them: “But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour.

God is all-knowing, truly wise." [Verses 7-8)

If two groups of believers fall to fighting, make peace between them.

But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God fearing, so that you may receive [God's] mercy. (Verses 9-10)

This is a practical rule to protect the community of believers from strife resulting from excesses and hard feelings. This rule is given immediately after the requirement to verify the reports given by evildoers, making sure that the believers do not rush into action that may be counterproductive. Whether this verse was revealed in consequence of a particular case, as some reports suggest, or whether it was merely initiating a piece of legislation to outline what the Muslim community should do in such cases, it nonetheless provides a general and highly effective rule that stamps out strife and ensures solidarity within the Muslim community. It also establishes justice, rightness and fairness.

All this is based on believers being God-fearing and their hope that He will bestow His grace on a community that deals with justice and works for reconciliation.

The Qur’an either supposes or confronts the possibility of two groups of believers taking up arms against each other, yet it accepts that both are believers, even though one of them, or indeed both of them, may be in the wrong. It requires the Muslim community, other than the two fighting groups, to work for reconciliation between the two.

But if one of them acts wrongfully, refusing to give up what it has no right to claim, or indeed if both act wrongfully, refusing reconciliation or refusing to abide by God’s law over that which they dispute, then the believers must fight those who act wrongfully until they revert to God’s commandment. The commandment at issue here is the ending of strife and conflict between believers and accepting God’s judgement over anything contentious. Should those acting wrongfully revert to God’s commandment, then the believers should establish reconciliation based on strict justice and equity, in obedience of God and seeking His pleasure: “ God loves those who act equitably” (Verse 9)

This judgement is followed by a touch that aims to bring out genuine feelings of brotherhood among believers. It is the bond that unites them after they have fallen out. They are also reminded of the need to always be God-fearing, suggesting that this is the only way to earn His grace. “All believers are but brothers. Hence, make peace between your two brothers, and remain God-fearing, so that you may receive [God's] mercy” (Verse 10)

The correlation of this is that love, peace, cooperation and unity are the essential characteristics of a Muslim community. Conflict and fighting are exceptions that must be dealt with as soon as they occur in order to bring about reconciliation and peace. For this end, it is permissible for other Muslims to fight those of their brethren who act wrongfully cowards others; this so as to bring them back into the fold and restore the proper situation. This is certainly a tough and decisive measure.

Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11)

The human society Islam establishes in the light of Quranic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.

In this verse, the Qur’an again addresses the believers by their most beloved description, “Believers”. It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?

The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values, which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support, may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In Gods sight, people are raised in rank on the basis of totally different values.

The Qur’an, however, does not stop at implying this. It works on the sentiment of brotherhood in faith, reminding the believers that they descend from a single soul. Whoever defames anyone actually defames all. Hence, the Qur’an says: “Neither shall you defame yourselves. ” (Verse 11) It should be mentioned that the word the Qur’an uses for defaming, talmizu, has a particular resonance that imparts a feeling that also has a physical effect.

Part of derision and defamation is to call others names that they dislike, or feel to be meant as ridicule. It is the right of a believer not to be called by a name that he or she dislikes, or feels to suggest disrespect.

Moreover, Islamic standards require a believer not to call a brother or a sister by such a name that gives them pain. The Prophet changed the names or nicknames of some of his Companions because he felt, with his refined sense and compassionate heart, that they could bring ridicule or pain to the people concerned.

Having outlined the true values in God’s measure, and appealed to feelings of brotherhood and of belonging to one soul, the surah now reaches out to the believers’ sense of faith, warning them that they will lose this noble quality if they indulge in derision and ridicule:

Believers! Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another.

Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12)

This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, “Believers”. It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful.

Thus the Quran purges a Muslims inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards ones brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable.

Islam does not, however, stop at this point in educating peoples hearts and souls. The verse we are looking at establishes a principle that applies to peoples dealings with each other. It protects the rights of those who live in its pure society so that they are not punished or tried on the basis of suspicion. Indeed, suspicion does not even form a proper basis for interrogating people or investigating their affairs. The Prophet is quoted as saying: “If you have doubts, do not investigate.” [Related by al-Tabaranl.] What this means is that people remain innocent, enjoying all their rights, freedom and status until it is absolutely clear that they have committed some offence. It is not sufficient just to suspect them of having committed something so they are then pursued with the aim of establishing whether they are guilty or not.

This verse shows us the limit to which Islam goes in protecting peoples freedom, integrity, rights and status. How does this compare with what even the best democratic countries boast of with regard to protecting human rights? This standard, which the Qur’an sets for believers, is far superior indeed. Moreover, Islam achieves this in real life, after it establishes it in peoples hearts and consciences.

The verse moves on to lay down another principle that provides social guarantees: do not spy on one another” (Verse 12) Spying may be an action that follows immediately on entertaining suspicion.

On the other hand, it may be an independent action that seeks to look at other peoples faults and errors. The Qur’an opposes spying because it is morally base. It aims to purge people’s hearts from sinking into this vile pursuit in order to keep up its high moral standards.

Having addressed the believers in such a way as to elevate them to a superior level of refined manners and morality, the surah then addresses all mankind, of all races, colours and communities, reminding them that they all share one origin. One standard applies to them all: it is the same one that elevates the Muslim community to its superior level of unparalleled purity.

Mankind! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly, the noblest of you in the sight of God is the one who is most genuinely God fearing. God is all-knowing, all-aware.

(Verse 13)

All of you people, who present such different races and colours, communities and tribes, come from one origin. Hence, you should not divide into groups or fall out with each other and so waste your energy.

Mankind! You are being called by the One who created you out of a male and a female to inform you of the purpose of making you into nations and tribes. It is not so that you stir up conflict and enmity. It is rather for the purpose of getting to know one another and living peacefully together. Differences of language, colour, temperament, manners, talents and abilities do not lead to conflict and strife. In fact, they make for cooperation so that all tasks are fulfilled and all needs met. Colour, race, language, homeland and similar factors are of no importance in God’s sight. There is only one criterion to determine people’s worth: “The noblest of you in the sight of God is the one who is most genuinely God-fearing.” (Verse 13) Noble indeed is the one who is noble in Gods sight. He gives you your value on the basis of His perfect knowledge and His awareness of values and measures: “God is all-knowing, all-aware” (Verse 13) Thus all dividing factors and values are discounted leaving only one measure and one value by which all mankind are tested.

Thus all reasons for conflict and quarrel on earth disappear, all considerations coveted by human beings lose their value. In their place, an important and distinctly clear reason for friendship and cooperation looms large: that is, Gods Lordship of all and the fact that He has created all mankind from the same origin. A single banner is raised so that all compete to line up under it. That is the banner of fearing God alone.

This is the banner raised by Islam in order to save humanity from the evil consequences of fanatic bonds of race, homeland, tribe, clan, family, etc.

All these belong to the world of ignorance, or Jdhiliyyah, although they may take up different names, colours and fashions. In essence, though, they are ties of ignorance that have nothing to do with Islam.

Islam has fought ignorant fanaticism in all its forms and shapes so as to establish its world system under Gods banner alone. In Islam, banners of nationality and race have neither place nor value. The Prophet said:

“All of you descend from Adam, and Adam was created out of clay.

As the surah draws to its end, it fittingly explains the truth of faith in reply to those Bedouins who claimed to be believers when they did not even understand the nature of faith. This also serves as a reply to those who tried to press their acceptance of Islam as a favour they thought they did for the Prophet. In essence, they do not appreciate that it is only through God’s favour that people believe.

The Bedouin say: ‘We have attained to faith. "Say [to them]: Believers you are not. Rather say, ‘We have submitted ourselves’, for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful. ’ True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God’s cause with their possessions and their lives. Those are the ones who are true to their word. Say: ‘Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has full knowledge of everything. ’ They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth. ’ God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do. (Verses 14-18)

The first of these verses is said to have been revealed in relation to the Bedouins of the Asad tribe who, as soon as they accepted Islam, boasted saying, ‘We have attained to faith.’ They even counted this as a favour they performed for the Prophet. They said to him: “Messenger of God! We have become Muslims. Other Arabs have fought you, but we have not.” God wanted to show them the truth of what was in their hearts when they said this, stating that they only embraced Islam in submission while the truth of faith had not touched their hearts or souls. “Say [to them]: ‘Believers you are not. Rather say, “We have submitted ourselves”, for true faith has not entered your hearts.’” (Verse 14)

Nevertheless, God’s grace has dictated that they will be rewarded for every good action they do, letting nothing go to waste. Even the outward manifestation of Islam, which has not yet penetrated into people’s hearts to become genuine faith, is sufficient to make their good deeds count and be recorded. Thus, their deeds are not wasted like those of unbelievers. No part of their reward is wasted as long as they continue to obey: “If you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste” (Verse 14) This is because God is quick to grant forgiveness and bestow His mercy. He accepts from His servant the first step and rewards him for submission and obedience while waiting until faith settles in his heart: “God is indeed much-forgiving, merciful.” (Verse 14)

God then explains to them the nature of genuine belief: “ True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God's cause with their possessions and their lives. Those are the ones who are true to their word.” (Verse 15)

Having explained the true nature of faith, the surah then addresses the Prophet, referring to those Bedouins and how they asserted that they had done the Prophet a favour by accepting Islam. This very action is clear evidence that the nature of faith had not yet penetrated their hearts. They had not yet experienced the beauty of faith:

They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not county our embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth.' (Verse 17)

This answer clearly tells them that they cannot hold this as a favour and that if they truly believe, then they owe a great favour to God who has guided them to it.

We should reflect on this answer, because it highlights a very important fact, one that most people, including some believers, overlook. Faith is the supreme favour God grants to anyone of His servants on earth. It is indeed greater than man’s very existence, which is a favour God grants to man in the first place. It is also superior to what relates to existence, such as the provision of sustenance, health and adornment. It is the favour that gives human existence a distinctive entity, and assigns to man a great role in the system of the universe.

The first thing that faith gives man, when it settles firmly in his heart, is a broader vision of the universe, how it relates to him, and his role in it; an accurate criterion with which to know the essence of values, people and events; genuine reassurance as he embarks on his journey through this planet up to the time when he meets his Lord; a friendly relation with everything around him in the universe; a warm, interactive relationship with God who has created him and the universe; a feeling that he is honoured and that he is fulfilling an important role to please God and to bring goodness to this universe and to all who live in it. A manifestation of this broad vision is that man breaks out of the narrow confinements of his own small and weak entity to function on the stage of the universe, with all its inherent forces and secrets.

In relation to his own kind, man is an individual of a humanity that goes back to a single origin, which, in the first place, acquired its distinction from Gods spirit which was breathed into.this creature made of clay so as to bring him into contact with the divine light. This is a light that is not confined to a heaven or earth, has neither a beginning nor an end, and knows no limit of time or place. It is this free factor that has made man what he is. It is enough that this concept is properly appreciated by man in order that he begins to have a better appreciation of his position of honour and to feel this light, even as he walks on earth. His heart will then certainly have wings of light to carry him to the original source of light that gives his life its distinctive character.

In as far as his affiliation is concerned, he, as an individual, belongs to the single community of believers that stretches over the centuries, forming a noble procession led by Noah, Abraham, Moses, Jesus, Muhammad and their brethren prophets [peace be upon them all].

From this broad vision a believer derives new standards and criteria to evaluate things, events, people, concerns, values and goals. He recognizes his true role in the universe and his task in this life. He looks at himself as a manifestation of Gods will who sets him on his course to bring about whatever end He has determined. Thus, a believer continues his life on earth with clear vision, steady step and easy conscience. This knowledge gives believers what they feel of serenity, reassurance and delight with what takes place around them, including what happens to them. They have true answers to their questions: Where have they come from, and why? Where are they going, and what will they find there? They know that they are in this life for a particular purpose, and that whatever happens to them serves to bring about that purpose. They know that this life is the testing ground for the life to come; that they will be requited for every action they do, major or minor, and that they have not been created in vain, will not be abandoned or left to travel alone.

When we have such knowledge, all worries, doubts and feelings of insecurity disappear. After all, they are due to ignorance, on the part of those expressing or experiencing them, of our origin and destiny, unawareness of what lies ahead in our way, and lack of trust in the purpose behind our existence and life journey. We will have no more feelings like those described by (Umar al-Khayyam who says:

Into this universe and why not knowing Nor, whence, like willy-nilly flowing; And out of it as wind along the waste, I know not wither, willy-nilly blowing.

Believers know that they wear the garment of life by Gods will, and that God runs the universe, conducting all its affairs, with wisdom and knowledge. They also know that the hand that made them wear this garment is much wiser and more compassionate than they. Hence, there is no need to consult others, because they could not give a sound opinion like that which belongs to the Owner of that hand who knows all and sees all. They know that they are given this garment of life to wear in order to fulfil a certain role in the universe, being influenced by, and leaving their own influence on all things in it. This role is harmonious with all the other roles assigned to all other creatures from the beginning of life to its end.

Thus believers know why they have come to this life and to where they are heading. They do not experience any loss as they try to understand. They complete their journey, fulfilling their role, with trust and reassurance. They may even attain a higher degree of faith that enables them to carry on with their journey and the fulfilment of their role, with delight and happiness, feeling the great bounty God has given them. This is the bounty of life, or its garment, given to them by God, the most generous, the compassionate. This is the bounty of their role, which they fulfil regardless of what they may encounter of hardship, until they return to their Lord.

Similarly, feelings like those I myself experienced during a period of loss and worry also disappear. That was before I began to live ‘In the Shade of the Qur’an, when God took me by the hand and placed me under His blessed care. These were feelings that my tired soul imparted at the time to the entire universe and I expressed those feelings in poetry saying: