Overview (Verses 63 - 66)

This final passage of the sūrah portrays the distinctive features of the true servants of God, the Most Merciful. They appear to be the highest model of humanity that remains after the end of the long battle between true guidance and error, between those who impertinently deny the truth and God’s messengers who bring His guidance for humanity. They seem to be the fruit ripening after such a long struggle. They are the ones who bring comfort to the bearers of divine guidance, after they had been met with denial and rejection.

The previous passage recounted the unbelievers’ impertinent remark when they said that they did not know the name Raĥmān, or the Most Merciful, as belonging to God. In this passage we have a full description of ‘the true servants of the Most Merciful’ who know Him well and deserve to be described as belonging to Him. The sūrah shows their distinctive features as reflected in their behaviour and the way they conduct their lives. They provide a living example of the Muslim community which Islam aims to build, and the type of person it moulds through the implementation of its perfect system. These are the ones who deserve God’s care. Mankind generally are too unimportant for God to care about, except for the presence of God’s true servants who always turn to Him, praying for His support.

The Distinctive Features of Faith

The true servants of the Most Merciful are those who walk gently on earth, and who, whenever the ignorant address them, say: ‘Peace.’ (Verse 63)

The true servants’ first feature is that they walk gently, with no affectation, pretension, or display of arrogance. Like every movement man makes, walking delivers an expression of one’s personality and feelings. A serious, reassured and sound personality demonstrates itself through its gait. A person of this type walks with an air of seriousness and reassurance, reflecting clarity of purpose and strength. To walk gently on earth’ does not mean that believers hang their heads down, affecting weakness and lack of support, as understood by some of those who think that by so doing they show themselves to be God-fearing! God’s Messenger used to bend forward when he walked. He was the fastest and best walker, with an air of serenity. Abū Hurayrah reports: “I have never seen anyone more handsome than God’s Messenger: he looked as if the sun was reflected in his face. And I have never seen anyone who walked faster than God’s Messenger. It was as though the earth would shrink for him. [As we walked with him] we would put in our best effort, but he was most relaxed.” `Alī ibn Abī Ţālib describes: “When the Prophet walked he bent forward, as though he was walking quickly downhill.”

In their serious and dignified approach, and in their attention to serious concerns, God’s true servants do not bother themselves with other people’s absurdities and stupidities. They do not waste their time or energy in futile arguments with such people. They recognize that engaging in an argument with people who argue for argument’s sake is fruitless. Hence, “whenever the ignorant address them, [they] say: Peace.” (Verse 63) But this is by no means a sign of weakness or lack of ability. It is simply a dignified approach which does not permit them to waste time and energy over what is unbecoming of the honourable.

Such is their conduct in daytime when they are with other people. At night they reflect their God-fearing nature, as they stand in awe of God and fear His punishment.

Who stay up far into the night in adoration of their Lord, prostrating themselves and standing; who pray: ‘Our Lord, avert from us the suffering of hell, for the suffering it causes is indeed a dire torment; it is indeed an evil abode and a terrible station. (Verses 64-66)

The sūrah highlights here the two main movements Muslims perform in prayer, namely prostration and standing up. Thus it reflects their action in the depth of the night, when others are fast asleep. Such true servants of God stay up prostrating themselves and standing before their Lord, addressing themselves completely to Him. They are not concerned about not being in bed, because they have something that they enjoy, giving them far more comfort, energy and happiness than sleep can ever give. They are preoccupied with being close to their Lord, addressing Him with all their being. Hence, people go to sleep while they pray standing and prostrating themselves. Other people are concerned with their position on earth while these true servants of God look up to the throne of the Most Merciful.

In their prayers, with all its movements, and all their inner feelings, they are fully conscious of their Lord, fearing to incur His displeasure and so His punishment. Thus they appeal to Him: “Our Lord, avert from us the suffering of hell, for the suffering it causes is indeed a dire torment; it is indeed an evil abode and a terrible station.” (Verses 65-66) They have not seen hell or its suffering, but they believe in it. They also visualize it according to its descriptions in the Qur’ān and in the Prophet’s statements. Thus their genuine fear of it is the fruit of true faith.

Humbly and most seriously they pray to their Lord to avert their suffering in hell. They do not feel safe simply because they spend part of the night in worship, prostrating themselves and standing in prayer. Their God-fearing sense makes them think little of what they do, feeling always that they fall short of what is needed. Hence, they pray for God’s grace and forgiveness so that He spares them the punishment of hell.

This description implies that hell tries to engulf every human being, with its gates open and hands outstretched trying to grab them. God’s true servants who stay up far into the night in their devotion fear it and appeal most sincerely to their Lord to spare them from such punishment. As they address their prayer, they shiver with fear: “for the suffering it causes is indeed a dire torment.” (Verse 65) It engulfs its victim, not allowing them any room for escape. This is what makes it dire indeed. Moreover, “it is indeed an evil abode and a terrible station.” (Verse 66) Could there be a worse station than hell as a place of abode and settlement? How can anyone settle within the fire? How can there be an abode in a place of continuous burning?