By the star when it sets. This fellow-man of yours has not gone astray nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him, something that a very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? Indeed, he saw him a second time by the lote tree of the farthest limit, near to the garden of abode, when the lote tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold; he certainly saw some of the greatest signs of his Lord. (Verses 1-18)

As we recite this opening, we live for a few moments on the sublime expanse experienced by the Prophets heart. We rise over wings of light to join the company on high. We listen to the smooth beat echoed in the words, their meanings and the message they impart. We live with the Prophets heart as it looks on, with all curtains and covers removed.

He receives revelation from on high, listens and looks, and he commits to memory what was revealed to him. These moments were a special experience given only to his purified heart, but God favours His servants by giving them an inspiring description that imparts to them a feeling of the message, its echoes and meanings. He describes to them the journey that took his blessed heart to the heavens above, step by step, scene by scene and stage after stage, as if they too are witnessing it all.

This inspiring description starts with an oath made by God: “By the star as it sets” (Verse 1) The brilliant shining of stars before they set on the horizon is similar to the image drawn of Gabriel, the object of the oath. He is first “on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed” (Verses 7-10) Thus starts the harmony between the scene, the movement, the connotations and the rhythm.

“By the star as it sets” (Verse 1) Reports differ as to the star referred to in this oath. The closest that comes to mind is that of Sirius, which was worshipped by some people in the past. It is mentioned later in the surah, as it says of God: “He is the Lord of Sirius.” (Verse 49) People in olden times paid special attention to this star. Ancient Egyptians used to link the flooding of the Nile to Sirius as it crossed the highest orbit. They watched it carefully to monitor the level of water in the Nile. It also has a special position in Persian and Arabian legends. It is probable, therefore, that the oath by the star at the beginning of the surah refers to it. That the image chosen here is that of the stars falling and setting is significant, as it suggests that no matter how great a star is in size and position, it falls down and changes place. It does not, then, deserve to be worshipped. What is worshipped should always be high and permanent.

Such is the irrefutable truth in which Muhammad (peace be upon him) called them to believe. What basis, then, do they have for their worship and superstitions of alleged deities? How can they justify their worship of al-Lat, al-'Uzza and Manat? How can they prove their dubious claims that these were angels, and that the angels were Gods daughters, or that they can intercede with God on people’s behalf? Do they have anything to support these claims?

Have you considered al-Lat and al- (Uzzd, and Manat, the third other?

Are you to have the male and He the female? That would then be an unfair division. These are nothing but names which you have invented - you and your forefathers -for which God has given no authority. They [who disbelieve] follow nothing but surmise and the whims of their own souls, even though right guidance from their Lord has now come to them. Is man to have all that he may wish for, when both the life to come and this present life belong to God alone? Numerous are the angels in the heavens, yet their intercession will avail nothing until God has given leave to whomever He wills and with whom He is pleased. Those who do not believe in the life to come give the angels female names. Yet of this they have no knowledge. They follow nothing but surmise, but surmise can never take the place of truth. (Verses 19-28)

Al-Lat was a carved white rock, enclosed within a building covered with curtains, and with attendants serving it. Surrounding the building was a courtyard that the tribe of Thaqlf living in Ta’if, as well as tribes in the surrounding area, venerated. They were considered exceptionally honoured among Arab tribes, not however surpassing the Quraysh, for having it in their hometown. Needless to say, the Quraysh had the greater honour of having the Ka'bah, built by Abraham, in their city.

It is thought that the name al-Lat was considered as being the feminine form of God’s Arabic name, Allah.

Al-'Uzza was a tree around which a building was built and with curtains raised. It was at Nakhlah, between Makkah and Ta’if. The Quraysh in particular used to venerate al-‘Uzza. After the Battle of Uhud, the Quraysh leader stood boasting, ‘We have al-‘Uzza, but you have no (Uzza’, but the Prophet instructed his Companions to reply by saying: “God is our protecting Master, but you have no master to protect you.” It is thought that the name al-(Uzza was the feminine form of God’s name, al-Aziz, meaning the Almighty.

Manat was stationed at a place called al-Mushallal in Qadid, between Makkah and Madlnah. The tribes of Khuza'ah, al-Aws and al-Khazraj used to venerate it in their pre-Islamic days, and used to start their pilgrimage from there.

There were many other idols venerated by different tribes, but these three were the major ones. It is thought that these idols were symbols representing angels whom the Arabs considered to be female and who they also claimed to be God’s daughters. Hence, why they were originally worshipped. What happens in such cases is that the original idea is lost and the symbol becomes, for the majority of people, the thing to be worshipped. Only a handful of knowledgeable people continue to remember the original legend.

At this point, the surah addresses the Prophet. It directs him to ignore such people and turn away from them, leaving their fate to God. He knows the ones who do well and those who do badly, and it is He who requites both those who follow His guidance and those who remain in error. He is the One who controls the universe, this life and the life to come. He is the One who deals in absolute justice, wronging no one, forgiving sins that are not persisted with. He knows everyones intentions and inner thoughts, as He is the Creator of mankind who knows everyone’s reality at every stage and at every moment:

So, ignore those who turn away from Our message and care only for the life of this world. Such is the sum of their knowledge. Your Lord knows best who strays from His path, and He knows best who follows right guidance. Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. As for those who avoid grave sins and shamefid deeds, apart from casual indulgence, your Lord is abounding in forgiveness. He is fully aware of you when He brings you into being out of the earth, and when you are still hidden in your mothers wombs. Do not, then, assert your own goodness. He knows best those who are truly God-fearing. (Verses 29-32)

This order to ignore those who turn away from Gods message and remain preoccupied with this present life is directed in the first place to the Prophet. He should not concern himself with those unbelievers whose legends and attitudes have already been discussed in the surah.

It is also directed at every Muslim who must adopt a similar attitude towards anyone who refuses to believe in God, focuses all his attention on this life, disbelieves in the life to come, considers the life of this world to be the ultimate goal and adopts a way of life based on this concept.

Such people sever any relation between their consciences and belief in God, for it is He who holds them to account for their deeds after the end of their time on earth. Those who are nearest to this description in our time are those who advocate materialistic creeds.

Someone who believes in God and in the life to come cannot afford to give much thought to, let alone interact with, anyone who turns away from God’s message and who discards the life to come altogether.

Their ways of life are so different that they cannot meet over a single point. All their standards, values and goals in life are in disagreement.

Therefore, the two cannot cooperate or collaborate in any activity. With such being the case, why should a believer concern himself with the one who turns away from God and His message? To do so is to waste effort and energy.

Moreover, to ignore them is to put them low. No matter what sort of people they are, the ones who do not believe in God and have no preoccupation other than this present life cannot see the truth or understand it. They stand behind the walls of this present life. It represents the total sum of their knowledge. It is a scanty little sum even though it may appear substantial; narrow even if it appears vast; leading into error even though it seems enlightened. A person whose feelings, heart and mind are confined to this earth, despite the fact that we see with our eyes a huge world beyond, cannot know anything of value.

Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. (Verse 31)

This statement, emphasizing God’s full ownership of the heavens and earth, gives the question of the hereafter added strength and greater influence. The One who determines the life to come and its timing is the One to whom the heavens and earth belong. Only He is able to administer reward, and to ensure that it is administered with full justice for all: “He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best” (Verse 31)

The surah then defines the ones who do good, earning a reward according to what is best. They are the ones “who avoid grave sins and shameful deeds, apart from casual indulgence.” (Verse 32) Grave sins are cardinal, and shameful deeds are those sins that represent serious transgression. Scholars differ as to the meaning of the Arabic word lamam, translated here as casual indulgence.

Ibn Kathir says that the exception indicated by the phrase, apart from, is unrelated, meaning that what follows it does not relate to what comes before it, because to him lamam means trivial sin. Imam Ahmad quotes Ibn 'Abbas as saying: “Nothing defines lamam better than the hadith quoting the Prophet as saying, ‘Everyone will inevitably have his share of fornication: the eye fornicates with glances, the tongue with words, and the mind with thoughts and desire; and ultimately one confirms all this going the whole way or discards it.”’ [Related by al-Bukhari and Muslim.] Al-Tabari quotes Ibn Mas‘ud as saying: “The eye fornicates with glances, the lips with kissing, the hands with the use of force and the legs with walking. Ultimately one confirms all this with action going the whole way or not. If one goes the whole way, it is adultery, and if not then it is lamam” Similar views are expressed by Masruq and al-Sha‘bi, who were prominent early scholars. Likewise, Abu Hurayrah is quoted as explaining lamam as “a kiss, a glance, a gesture and minor action.

Should genitals meet, then that is adultery requiring a full bath.” All these views are similar, defining lamam as trivial sin. Other scholars, however, express different views. A report by Ibn ‘Abbas and Zayd ibn Aslam defines it as, ‘what was done in the past’. Mujahid says that “lamam means a person committing a serious sin and then desisting from it”. Al-Tabari attributes to Ibn ‘Abbas a report saying that lamam means “a man indulges in a grave sin then repents”. He refers to a hadlth quoting the Prophet as saying: “If You forgive me, My Lord, then You will forgive much. Who of Your servants has not dipped into lamam” Abu Hurayrah is also reported to have said in reference to this Quranic statement, “who avoid grave sins and shameful deeds, apart from casual indulgence”. Qfase 32): “This means a one-off indulgence in adultery then repentance with no repeat, or a one-off indulgence in stealing before repentance with no repeat, or a one-off indulgence in drinking then repentance with no repeat. Such is lamam.” A similar view is attributed to al-Hasan, an early prominent scholar.

The surah moves now to its final part which maintains the same rhythm as the first part. It states the basic concept of divine faith, as it has been ever since the time of Abraham, who delivered the first full code for living. It makes their Lord known to mankind. It shows them how His will influences their lives, portraying its effects one after another in a way that strongly shakes the human conscience. It builds its effect up to the final beats, which are very powerful and are received with softened hearts and responsive minds.

Consider the one who turns away: he gives little at first then hardens and stops. Does he have knowledge of what lies beyond the reach of human perception so that he can clearly see? Has he never been told of what is written in the revelations given to Moses, and to Abraham who was true to his trust: that no soul shall bear the burden of another; that man will only have what he strives for; that his labour will be seen and he will be given the fullest reward for it; that with your Lord is the ultimate end; that it is He who causes [people] to laugh and weep; and it is He who deals death and gives life; that it is He who creates the two sexes, male and female, from a seed as it is lodged in place; that it is He who brings about a second life; that it is He who gives riches and possessions; that He is the Lord of Sirius; that it is He who destroyed the ancient Ad; and Thamud, leaving no trace of them; as well as Noah's people before them, for these were truly most unjust and most overweening; that it is He who brought down the ruined cities enveloping them with whatever came over them. Which, then, of your Lord's blessings do you still doubt?

This is a warning like those warnings given in former times. The imminent Hour draws ever nearer. None but God can remove it. Do you find this discourse strange? Do you laugh instead of weeping, and pay no heed? Prostrate yourselves before God and worship Him alone.

[verses 33-62)

This passage begins with a reference to the one who turns away, giving little at first before stopping altogether. His attitude is strange and the surah wonders at him. Some reports suggest that these two short verses refer to a particular man who began by making a small donation for Gods cause before stopping for fear of becoming poor.

In his commentary on the Qur’an, Al-Kashshdf al-Zamakhsharl names this person as 'Uthman ibn ‘Affan, reporting a story which has no solid basis and will be dismissed as totally unreliable by anyone who knows even a little about ‘Uthman and his history of very generous donations for Islam and the Muslim community. Such donations never stopped at any time during his life. He was a most devoted servant of Islam, with a strong and sound faith, and with good knowledge of the Islamic principles, particularly with regard to individual responsibility.2

It may be that this Quranic statement refers to a particular case, but it is equally possible that it is speaking about a type, rather than an individual. Anyone who abandons this line, weakening after having come forward with effort and money in support of Gods cause, invites amazement. The Quran uses this example to present and clarify certain basic principles of the Islamic faith.

Having given us a glimpse of the ultimate end, the surah takes us back to this life, showing us some aspects of the work of the divine will at every stage and in every situation: “ That it is He who causes [people] to laugh and weep” (Verse 43) These few words embody a number of facts and generate many inspiring images. It is God who gave man the two inner qualities of laughter and weeping. No one knows quite how they work in mans complex constitution, in which the psychology is as complex as the anatomy. Indeed, we realize that both psychological and physical factors closely interact to produce laughter or weeping.

It is God who causes man to laugh or weep, by creating what makes man laugh or weep. He makes man laugh in certain situations and weep in others according to the interplay of certain secret elements within him. Man may laugh tomorrow at what causes him to weep today, or may weep now because of something that made him laugh a short time earlier. Yet this is due to no madness or absent-mindedness. It is merely the result of changing psychological conditions as influenced by a host of factors that affect our feelings and reactions.

God also makes different people laugh or weep at the same time, each according to different influences. Some may laugh at the very thing that makes others weep. Although the situation is the same, its circumstances and outcome give it widely different effects on people. Moreover, God causes the same person to laugh and weep at the same thing. He may react to something with laughter until its outcome becomes known to him when he cries. Then he wishes that he had not laughed or reacted in the way he had. Many are those who laugh in this present life only to find themselves weeping in the life to come when regret is of no use.

All these images, connotations, feelings and situations spring to mind as we read this short verse. More are generated as we gain further experience in life, and as causes of laughter and weeping come into play.

This is one more aspect of the miraculous nature of the Qur’an.

“And it is He who deals death and gives life? (Verse 44) Likewise, this short verse gives rise to endless images. It is God who initiates life and death. In another surah, we read that God “has created death and life?

(67: 2) Both are well known to man as they always occur, but both are deeply hidden when man tries to fathom their nature. What is death; what is life? What answers do we get when we try to understand them further than the two words and the two apparent conditions imply? How does life start in a living thing? Where does it come from; and how does it go into something to make it alive? How does it progress, taking this living thing with it on its way? What is death; how does it happen before the start of life, and after its departure from living things? It is all a deep secret hidden beyond thick curtains that Gods hand has drawn.

It is God who deals death and gives life. As we listen, there appear before us millions of images of life and death, in all living worlds, all at the same moment. Consider how many millions upon millions of living things have died at this moment in time! Consider also how many millions upon millions have started their life’s journeys, with life springing into them from where neither they nor anyone else, apart from God, knows! How many deaths have occurred at this moment, yet they themselves give rise to life? Now let us stretch our minds to past generations: how many have lived and died across endless centuries before human life started on this planet? We will not say anything about other types of life and death elsewhere in the universe. No human mind can ever imagine these.

“ That it is He who creates the two sexes, male and female, from a seed as it is lodged in place." (Verses 45-46) This is a fact of momentous significance, even though man is oblivious to it because he sees it taking place all the time. It is indeed greater than the most amazing thing human imagination can ever produce. A seed is discharged. It is merely one of many types of discharge the human body makes, such as sweat, tears, mucous, etc. Then after a certain period determined by God, this discharge becomes something different. It becomes a human being, either male or female. How does this miracle happen? Had we not seen it happen, it would not have even entered our imaginations or crossed our minds. Where was this human being, with its very sophisticated and complex constitution? Where was it lodged in that little drop of semen, or indeed in one of the millions of its sperms? Look at the bones, flesh, skin, veins, hair, nails, distinctive features, characteristics, potentials and moods of a human being, and think: where was all that hidden in a single microscopic cell floating, like millions similar to it, in a drop of liquid that a man discharges? Where in particular are lodged the characteristics of male and female in that single cell?

What human mind can contemplate this great fact and continue to arrogantly argue that it all just happens in this way, or that it just learnt to move in this line? Indeed, some people try to posit a seemingly enlightened argument, saying that the sperm acts in this way because, like all living things, it has the ability of reproduction. This is a circular argument, one that gives an explanation but needs an explanation itself.

Who gave the sperm this potential? Who placed into it the latent desire to preserve its kind through reproduction? Weak and tiny as the sperm is, who made it able to reproduce its kind? Who charted its journey so as to make it proceed with its task in such a well-defined way as to fulfil its desire of reproduction? Indeed, who gave it all the characteristics of its kind so as to reproduce them all? Moreover, why should it wish to reproduce its kind, and what interest is there for this sperm to reproduce all the characteristics of its kind? Can there be any other answer to all these questions other than a wise will that has a certain design for a certain objective, and that this will is able to fulfil its design and achieve its objective?

Having stated this first initiation of man, which is a continuously repeated event that no one denies, the surah moves directly to the second:

“ That it is He who brings about a second life? (Verse 47) This second life belongs to the realm that is beyond our perception, but the first initiation provides ample evidence of its possibility. The One who created the two sexes from a single seed can easily bring life back to bones and other remains. Such bones and dust are no way less than an ejaculated seed as production material. Moreover, the first initiation provides evidence of the wisdom behind a second life. The subtle, yet elaborate planning that leads the tiny living cell along its arduous way until it becomes a male or a female must have a goal beyond this journey on earth in which nothing is complete and where people do not receive full reward or requital for their good or evil actions. This elaborate planning has made it thus because it includes a second life, which brings everything to its fullness. We see that the first initiation gives double evidence of the second life. Hence, it is mentioned first.

That it is He who destroyed the ancient (Ad; and Thamiid, leaving no trace of them; as well as Noah's people before them, for these were truly most unjust and most overweening; that it is He who brought down the ruined cities enveloping them with whatever came over them. Which, then, of your Lord's blessings do you still doubt? (Verses 50—55)

This is a quick round, with a short pause placed where the fate of each of those old communities is mentioned, coupled with a sharp touch with which we are certain to interact. The ‘Ad, Thamud and people of Noah are well known to the reader of the Qur’an, as they are mentioned several times in this divine book. The ruined cities are those of Lot’s people who were immersed in sin and went far astray.

Their cities were turned upside down, but their fate is left vague here, ‘enveloping them with whatever came over them,' to add a feeling of suspense through which we see images of ruins upon ruins, leaving nothing clear or identifiable.

“Which, then, of your Lord's blessings do you still doubt?” (Verse 55) The calamities that befell those communities were blessings then. Did they not lead to the destruction of evil? Were they not events that hurled the truth over falsehood to make it disappear? Did they not leave signs for everyone to reflect upon? These are certainly blessings. Hence why should people still doubt them? The address here is to every heart and mind which reflect on what God does and which see the blessing even when the event is one of calamity.

The surah now delivers its final beat, one that is profound and powerful. It is an outcry alerting us to the great, looming danger: “This is a warning like those warnings given in former times. The imminent Hour draws ever nearer. None but God can remove it." (Verses 56-58)

This Messenger whom you doubt and who you argue about with the warnings he gives you is just like those warnings of old. When they were taken lightly, they were followed with well-known events. The imminent Hour is now close, it will sweep everything before it. It is the one that will envelop and strike all that this Messenger has been warning you about. Alternatively, the warning mentioned in the verse refers to the subject of the warning, or rather the suffering that may be inflicted. Its nature and timing are known only to God. When it takes place none but God can lift it: “None but God can remove it.” The danger is now very close to you, and the compassionate warner is calling on you to save yourselves, but you are deeply indulged, paying no attention, oblivious of what is about to engulf you: “Do you find this discourse strange? Do you laugh instead of weeping and pay no heed? ” (Verses 59-61) This discourse is great and serious, defining heavy responsibilities for people while also providing them with a complete code for living.

Why should they find it strange? Why should they laugh when it is given in all seriousness? The responsibilities it outlines and the fact that people will have to give full accounts of what they do in life put them in a situation that should invite weeping rather than laughter.

To me, this event of unbelievers prostrating themselves before God, alongside the Muslims, needed an explanation. However, an experience I went through clarified for me its true reasons.

I used to read the false reports of what is known as the story of the birds’ concerning this event. These are given by Ibn Sa‘d in his Al-Tabaqdt, Ibn Jarir al-Tabari in his book on history, and by some commentators on the Qur’an as they speak in detail about the verse that says: “ Whenever We sent forth a messenger or a prophet before you, and he was hoping for something Satan would throw some aspersion on his wishes. But God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves. God is All knowing, Wise” (22: 52) Ibn Kathir gives the following comment on these reports: “They are all lacking in authenticity. I did not find any of them to have a sound chain of transmission.” The most detailed of these reports and the least in fabrication is the one given by Ibn Abl Hatim:

Prior to the revelation of Surah 53, The Star, the unbelievers used to say: ‘If only this man [meaning the Prophet] would speak in a good way about our deities, we would approve of him and his followers.

Unfortunately, he speaks of our deities in a more derogatory way than he speaks of others who differ with him, such as the Jews and the Christians. The Prophet was deeply hurt by what the unbelievers inflicted on him and his Companions, causing them much harm and accusing him of lying. He was saddened by their stubborn rejection of his message, and was eager that they should follow divine guidance. When God revealed to him Surah 53, The Star, and he read the verses saying, 'Haveyou considered al-Ldt and al- (Uzza, and Manat, the third other?’ Satan threw some words at the mention of these idols, adding after their names the following couplet: ‘These are exalted birds, whose intercession is desirable.’ This rhyming couplet was of Satan’s doing. Yet it went into the heart of every unbeliever in Makkah and they repeated it to one another, claiming that Muhammad had reverted to his people’s religion. However the Prophet continued to recite the surah to the end, when he prostrated himself, as did all those present, believers and unbelievers. The only exception was al-Walid ibn al-Mughirah, who was an old man. He took a handful of dust from the earth in his hand and put his forehead on it in a gesture of prostration.

Both parties were amazed at the fact that the unbelievers prostrated themselves when the Prophet did so. The Muslims, who did not hear Satan’s words to the unbelievers, wondered how the unbelievers would prostrate themselves when they did not believe.

The unbelievers were happy at the words Satan added, making them feel that the Prophet read them, and considered that their prostration was in acknowledgement of the praise given to their deities. This quickly circulated among people and Satan helped to spread it further until it reached Abyssinia where a large number of the early Muslims had migrated. On hearing of what happened, these Muslims in Abyssinia thought that the people of Makkah had all accepted Islam and prayed with the Prophet. They also heard that al-Walld prostrated himself on his own palm. They felt that Makkah was now a safe place for Islam and its followers. Therefore some of them began to return.

I spent some time trying to discover the reason for this prostration. I even considered the possibility that it did not take place, and that it was rather a report explaining the return of the immigrants from Abyssinia.

It was during this time, however, that I had the experience to which I referred earlier and will now recount.

We were a group of friends passing an evening together when we heard a recitation of the Qur’an nearby. The reciter, who had an inspiring voice and a fine recitation, was reading this surah, The Star. Conversation between us ceased as we listened to the Qur’an. Gradually, I began to feel what the reciter was reading deeply in my heart. I lived with him and felt how the Prophet went on this journey to join the community on high. I lived with him as he saw Gabriel in his angelic form God had created. That was a most remarkable event to contemplate. I reflected on his journey to the world beyond, to the tree at the farthest limit, and to the garden of abode in heaven. I lived all this, as far as my imagination could stretch, and my feelings bear. I followed him as the legends weaved by the idolaters about the angels, and how they worshipped them alleging that they were God’s daughters, were shattered at the first touch of reality.

I reflected on how a human being is brought into being out of the earth and how it becomes an embryo in its mother’s womb, and how each of us is watched by God throughout our life’s journey.

I felt a shiver as the reciter began the last part of the surah, referring to the world beyond the reach of our perception and known only to God; the actions recorded in full and accurate detail so that nothing is lost at the time of reckoning; the fact that all journeys end with God; the multitudes that laugh and the multitudes that cry; the dead and the living in coundess numbers; the human seed as it finds its way in the dark before it begins to show its secrets revealing whether it is a male or a female; the second creation; the fate of past communities and the ruined cities of Lot’s people as they were enveloped with whatever covered them.

I listened attentively to the last warning before the impending calamity: “ This is a warning like those warnings given in former times.

The imminent Hour draws ever nearer. None but God can remove it?

(Verses 56-58) I then heard the last cry and felt all my body and soul trembling: “Do you find this discourse strange? Do you laugh instead of weeping and pay no heed?” (Verses 59-61) When the reciter read the final verse, “Prostrate yourselves before God and worship Him alonef the trembling was no longer only in my heart; it had spread to my whole body and took physical shape, which I could not resist. All my body was quivering and I could neither stop the quivering nor prevent my tears from pouring.

I realized then that the prostration by all those who were listening to the Prophet as he recited this surah was correct, and that its explanation is easy. Its secret is contained in the powerful effect the Qur’an has on people and in particular the powerful rhythm this surah carries. It was not the first time I had read or listened to this surah, but on that particular occasion it had this effect on me, causing such a response. This is one of the secrets of the Qur’an: there are special moments, which cannot be anticipated, when a verse or a surah touches special cords within us to establish direct contact with our hearts. The result is that we are profoundly affected by what we read or listen to.