Section Al-Furqan – Part 42

We are continuing with our study of Section Al-Furqan of the Qur’an where we last investigated the verse describing the worshipers of the Merciful One who are the ones that walk upon the Earth with humility. The verse further mentioned that when the ignorant address them, they reply with “peace”. We discussed the deliberate usage of “worshipers of the Merciful One” which is a feature within our being to be grateful for what we receive which is purely a gift out of mercy. We are hardwired to be grateful for the blessings we receive and need to direct that gratefulness to the One providing it, the All Merciful One. I should see the creation of things even those we may not be pleased with and be grateful to their Creator who creates out of His Mercy for my training and education in this life.

Let’s discuss the latter part of the verse:

وَعِبَادُ ٱلرَّحْمَـٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًۭا وَإِذَا خَاطَبَهُمُ ٱلْجَـٰهِلُونَ قَالُوا۟ سَلَـٰمًۭا

25:63 The worshipers of the Merciful-to-all are those who walk upon the Earth with humility, and when the ignorant address them, they reply with “peace”.

In the verse what does “an ignorant person addresses them” mean? The word “ٱلْجَـٰهِلُ” means someone who does not know the truth of their reality. The person does not know who he/she is, what they are here for, does not think about their reality. This awareness of one’s reality, the reality of the existence of this universe is what Islam teaches. This could be someone who has not been introduced to the reality of their existence or someone who may freely choose not to submit to this reality. 

Do we think that someone who identifies himself with Islam can behave as ignorant (جاهل)? We experience that someone who does not follow Islam can be very kind to me and one who claims to be a Muslim may not. Unfortunately, as Muslims, we may do many things contradicting what Islam requires us to behave or do.  If someone reacts suddenly out of emotional influence, does not reason and behaves as someone out of control, the Qur’an uses the word “جاهل” to address this attitude, regardless of one’s religious identity. The word “جاهل” is not to address only those who are not following Islam but the attitude of anyone either Muslim or not who may lose their temper and react without thinking. This word in the verse is describing the behavior of a person who is acting in a way that he is not expected to act. For example, is it possible for a Muslim to kill another man? Although he is not expected to, he may still do it. That is the behavior of an ignorant person within this context of the Qur’an using the word “جاهل”. 

In another context, the Qur’an uses the same word “جاهل” to describe the attitudes of the disbelievers, deniers of the truth. There is also the period called the (الجاهلية) “age of ignorance” in Islamic history where the prophet (pbuh) faced hardships from people who hurt him, boycotted him and prevented him from spreading the message. However, the word “جاهل” within the context of the above verse refers to the attitude that one may take regardless of their belief. It is a behavioral description of those who do not walk upon the Earth with humility. 

The Qur’an invites us to accept our reality as a created human being who has been given a huge potential. Even if I may not appreciate the human qualities given to me, I have no right to be arrogant to anyone. I must have an attitude of humility when interacting with other beings. I must be modest and walk in this world with humility. Within the context of this verse, those who do not walk on earth with humility behave in an ignorant way.

Those who accept Islam and become aware of their reality as to be needy created beings are expected to walk with humility. The Qur’an suggests to the worshippers of the Merciful One that when the ignorant address them, they reply with “peace”, “قَالُوا۟ سَلَـٰمًۭا”. 

The word “سَلَـٰمًۭ” in this verse is not necessarily as in the usage of “السلام عليكم”. What does “they reply with ‘Peace’ refer to? If someone is not behaving in a humanly accepted behavior, shall we say “peace” to them? This doesn’t seem appropriate so what could it mean to say “peace” or “سَلَـٰمًۭا”. In difficult conversations with people, someone may not want to argue anymore and leave them alone in peace. The phrase “قَالُوا۟ سَلَـٰمًۭا” means that when any kind of language that does not end up with a quarrel, fighting or harming each other, I must try to find a way to peacefully solve the matter. Rather than the usage of language to solve the situation, it is my attitude towards the situation that is important. The language I use will follow suit according to my attitude. 

If there is an injustice happening, I cannot forgive that injustice. Rather than getting involved in it, I must try to find a peaceful way to solve the problem rather than complicating things further. This is the advice the Qur’an gives which may be difficult to practice. For example, in the moment of someone being arrogant, I must not respond in an arrogant manner. That is the advice the Qur’an is giving to have a peaceful solution unless there is no solution. 

For example, we are living in a city that gets invaded by an army with the intention of harming and killing people. I may have the intention of peace, but this army has its own agenda to destroy the city and kill the inhabitants. Islam suggests responding back and defending oneself from aggression. Every human has the right to defend themselves and not let the enemy destroy them. However, if there is any opportunity to have peace, the Qur’an suggests going with that option of having peace. (See 8: 61-62)

وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًۭا وَقِيَـٰمًۭا

25:64 [They are] those who spend the night prostrating themselves and standing before their Lord;

We can connect this verse to the previous one mentioning the worshipers of the All Merciful One who walk on Earth with humility and when addressed by ignorant people respond with peace. This verse mentions the conscious standing before their Lord and prostrating themselves before Him. Their night is passed in recognition of their Lord.

Do you think we are asked to spend all night prostrating and standing? It is impossible for anyone to constantly prostrate at night, but one can spend some time during their night on this. Within the context of the Qur’an, nighttime and darkness also refers to the spiritual state of hopelessness and meaningless in purpose of one’s being which requires that one is conscious and aware of their existence, searching for the answer to their questions, who and why gave them this existence. This is not only at night but at any time that one may feel hopeless to connect with their source of existence. In the end of my search, if I become aware of who my Lord is then I am expected to prostrate to my Lord in order to express my submission to Him. I understand that I have a Creator and thus must stand before Him to recognize Him as the trustworthy One: “I am alive and standing here in my belief in You.” I must be firm with my belief as it requires. I have a Creator who is the Owner of the universe. I must not lose any hope as my strength comes from my Lord, not from myself. He is my protector and supporter.

What do “prostrating themselves” and “standing” represent?
One of the famous Muslim theologians and commentators of the Qur’an Hasan al-Basri says, this is the characteristics of those worshipers: Being humble during daytime and prostration and standing during nighttime. This is a good interpretation. Physically for us, nighttime is a suitable time where I can spend some time to worship my Lord. The Qur’an uses a few descriptions to mention the nighttime such as spending a piece of your night, a little more or a little less of one’s night. Just when I go to sleep, I shouldn’t lose myself in sleep completely but take a break to wake up and worship my Lord in order to refresh my awareness. The atmosphere at night is very convenient, free of worldly interests as compared to the day where we are mostly involved in worldly affairs. I can physically spend some time praying depending on my focus and consciousness. Rather than the number of units of prayer length, consciousness and time spent there is important. This depends on my understanding of what I am doing, what worship means for me.

The verse 2:257 “ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ” ([belief in] God is the ally of those who believe: He brings them out of the depths of darkness and into the light.”) describes the spiritual darkness that one faces with wrong ideas and how the prophetic message, the speech of God brings light as in meaning to my life and purpose in existence. By attaining belief in the Creator of the universe, the Absolute Being, I am guided to know what my position is in this world.

The Section of the Qur’an on the night of power can be understood as when I get lost in meaninglessness, purposelessness, I can find guidance from the Qur’an. If I want the Qur’an to be revealed to me in order to be guided, I can benefit from it from the wrongful ideas of meaninglessness, depression, no hope or future. When I face any of this then I should seek the Qur’an to get guidance, find myself in “fajr” (sunrise) which means when I am enlightened with the message.

Thus, spending the night can be both physically as well as generally in our spiritual darkness which we face more to remember my Lord. Whatever is created is for my benefit and it is a means of training me so that I remember my Lord and solve my problems.  I must stand in my belief firmly, “وَقِيَـٰمًۭا”. I must speak to my Creator as He created me while I am praying physically by bowing and prostrating in order to express what my reality is.

We will investigate another verse related to this topic of worshiping and remembering God by standing and prostrating.

ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَـٰمًۭا وَقُعُودًۭا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَـٰطِلًۭا سُبْحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

3:191 [They are] those who remember God while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth [and pray], “Our Lord! You have not created all of this without purpose. Glory be to You! Protect us from the torment of the Fire.”

The verse mentions to remember God while standing, sitting and lying, i.e. regardless of what position one finds themselves in, the default should be to remember God. Another important aspect is to reflect on the creation of the universe and pray as in responding back by acknowledging the One creating this universe. I must submit my supplications to God. Once I reflect on the creation of the universe, I can see that everything is purposefully created, they are letting me know who their Creator is. Nothing has been created, lacking any perfection, without any purpose. There is no sign that the universe has some sort of deficiency, lacking something. I must thus declare the Perfection and the Glory of the One creating, “سُبْحَـٰنَكَ”.

What correlation do we see in this verse and the previous verse? I must carefully reflect on the creation of the universe. There is a famous narration from Aisha, the wife of the prophet, when the prophet (pbuh) received this verse and he was reciting it while looking through the window and crying: “We did not appreciate the creation of the universe, the perfection in its creation, God is reminding us that to reflect on creation of the universe, to be convinced that the universe is witnessing that I have a Creator.” I must stand firmly before my Creator regardless of the position that I am in and declare His Glory: “Subhan Allah, Alhamdulillah, Allahu Akbar” (Glory be to God, all praise belong to God only and God is beyond however you imagine Him) upon witnessing His creation. I must consciously be declaring this. 

Apart from the literal meaning together with “daytime humbleness and spending the night in prostration and standing” may mean constant God consciousness through reflection. This is the important part to pay attention to. The Qur’an invites us to reflect on the wonderful creation all around us. The act of creating is how something is being made in front of my eyes such as the season of spring demonstrates the creation of all sorts of living beings. The way they are coming into existence is what needs to be reflected upon. Unfortunately, this is much neglected in the mainstream. It is only after reflecting that in order to express my conclusion I can declare the glorification of the Creator of the universe.

The verse continues suddenly for one to declare:  سُبْحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ “Protect us from the torment of the Fire.” Everything is going good so far. I ask my God, “you are telling me to remember You, stand firmly in prayer, reflect on the creation of the universe and declare Your Glory based on that reflection. I came to that conclusion You are Great, unlike any created being, You are the only One to be glorified as the Creator of those beings. Why do You  ask me now to seek protection from the torment of the Fire? I thought I would be put into Paradise”. This kind of rhetoric in the Qur’an is related to what the conclusion or summary of the previous statements in the verse is. We understand “Fire” to be in Hell but what about the “fire” in this world? Our ignorance, forgetfulness, disbelief, going astray from the truth, finding my life meaningless, purposeless, living in pain. The Qur’an uses this “فزلكة” concluding phrase which acts as the summary of the previous parts of the verses. This is to guide me and make me understand the previous part of verses to look from this perspective that is in the concluding statement. I must train myself to turn the concluding phrase of the verse as the main pillar of my life.

For example, in this verse if I want to protect myself from the Fire, I must remember my Creator, reflect on the creation of the things, and consciously declare glorifications of God. By memorizing, repeating the words without seeing reality, reflecting on the creation of the universe, does not protect me from the fire in this life, falling into meaninglessness. I must make sure that what I conclude is based on His work in the universe, witness the way things are created. This concluding phrase is reminding me that to protect myself from the fire is the reason that I must reflect on creation and pay attention to it.