Surah Al-Ankaboot (29) — Ayah 45

(Ayah 45) ➊ { اُتْلُ مَاۤ اُوْحِيَ اِلَيْكَ مِنَ الْكِتٰبِ …:} In Makkah, the oppression and persecution that was being inflicted upon the Messenger of Allah (peace and blessings be upon him) and the Muslims, and the difficulties they faced in remaining steadfast upon faith, from the beginning of the surah up to this point, Allah’s established way of testing has been mentioned to encourage them to bear these hardships and remain steadfast. As examples, the trials of the resolute messengers and their patience in the face of their nations’ severe hostility have been described, along with the mention of the dreadful end of the disobedient nations. The purpose is to console the Muslims and to urge steadfastness in the most difficult circumstances. Now, the practical measure is being mentioned through which a believer develops the ability to stand firm against falsehood and to adhere to Allah’s commands even when indecency and evil are widespread and being strongly promoted all around.

➋ { اُتْلُ مَاۤ اُوْحِيَ اِلَيْكَ مِنَ الْكِتٰبِ :} For this purpose, the first command is the recitation of the Book of Allah. Here, it is noteworthy that in other places, the command is to recite to others, for example, in Surah Al-Ma’idah: «{ وَ اتْلُ عَلَيْهِمْ نَبَاَ ابْنَيْ اٰدَمَ بِالْحَقِّ }» [المائدۃ : ۲۷ ] “And recite to them the story of Adam’s two sons in truth.” In Surah Al-A’raf: «{ وَ اتْلُ عَلَيْهِمْ نَبَاَ الَّذِيْۤ اٰتَيْنٰهُ اٰيٰتِنَا فَانْسَلَخَ مِنْهَا }» [ الأعراف : ۱۷۵ ] “And recite to them the story of the one to whom We gave Our signs, but he detached himself from them.” In Surah Yunus: «{ وَ اتْلُ عَلَيْهِمْ نَبَاَ نُوْحٍ }» [ یونس : ۷۱ ] “And recite to them the story of Noah.” And in Surah Ash-Shu’ara: «{ وَ اتْلُ عَلَيْهِمْ نَبَاَ اِبْرٰهِيْمَ }» [ الشعراء : ۶۹ ] “And recite to them the story of Abraham.” But at this place, the command is for absolute recitation, which first and foremost is a command to recite oneself, and then for all people to recite. In another place, there is also an absolute command for recitation: «{ وَ اتْلُ مَاۤ اُوْحِيَ اِلَيْكَ مِنْ كِتَابِ رَبِّكَ لَا مُبَدِّلَ لِكَلِمٰتِهٖ وَ لَنْ تَجِدَ مِنْ دُوْنِهٖ مُلْتَحَدًا }» [ الکہف : ۲۷ ] “And recite what has been revealed to you of the Book of your Lord. None can change His words, and you will never find any refuge besides Him.” The reason is that by listening to and reciting the Qur’an, the heart attains tranquility and steadfastness, as He said: «{ وَ قَالَ الَّذِيْنَ كَفَرُوْا لَوْ لَا نُزِّلَ عَلَيْهِ الْقُرْاٰنُ جُمْلَةً وَّاحِدَةً كَذٰلِكَ لِنُثَبِّتَ بِهٖ فُؤَادَكَ وَ رَتَّلْنٰهُ تَرْتِيْلًا }» [ الفرقان : ۳۲ ] “And those who disbelieve say, ‘Why was the Qur’an not revealed to him all at once?’ Thus (it was sent down) that We may strengthen your heart thereby, and We have recited it distinctly and gradually.”

It is through the recitation of the Qur’an that faith, strength of character, and the ability to endure hardships and difficulties are developed in the heart. It is a proven fact that if a person repeatedly reads the poetry or writings of an author, he develops love for it; therefore, the recitation of the Qur’an is the best means of attaining the love of Allah. Then, by repeatedly reading what is mentioned in it about Allah’s oneness, His attributes, His commands and admonitions, and the stories of previous nations and prophets, Allah’s religion always remains before one’s eyes, making it easier to act upon it. The blessings of reciting it during the night prayer are countless. (See Surah Al-Muzzammil.) In this way, through frequent recitation, the Qur’an is preserved in the chest and remains preserved, enabling a person to act upon it himself, to invite and preach it to others, and to teach it. If one becomes lazy in its recitation, it quickly departs from the chest. The Messenger of Allah (peace and blessings be upon him) said: [ تَعَاهَدُوا الْقُرْآنَ فَوَالَّذِيْ نَفْسِيْ بِيَدِهِ لَهُوَ أَشَدُّ تَفَصِّيًا مِنَ الْإِبِلِ فِيْ عُقُلِهَا ] [ بخاري، فضائل القرآن، باب استذکار القرآن و تعاھدہ : ۵۰۳۳ ] “Take care of the Qur’an, for by Him in Whose hand is my soul! It slips away faster than a camel slips from its ropes.” Very unfortunate are those who consider the Qur’an merely a script and regard its recitation as a useless occupation.

➌ Although the recitation of the Qur’an, in whatever manner, is not devoid of benefit and reward, its true benefit can only be attained when it is read with understanding, because without this, reflection upon it is not possible, which is its real purpose, as He said: «{ اَفَلَا يَتَدَبَّرُوْنَ الْقُرْاٰنَ اَمْ عَلٰى قُلُوْبٍ اَقْفَالُهَا }» [ محمد : ۲۴ ] “Do they not then reflect upon the Qur’an, or are there locks upon their hearts?” Only by reading with understanding can a person act upon it, and from this arises the spirit and strength to stand against falsehood. The ruin of most of the People of the Book was due to the fact that, without learning and acting, they were content with the mere recitation of the words of the Torah. See the commentary of Surah Al-Baqarah, verse (78). The same is the case with the majority of Muslims today. In the recitation of the Book of Allah, reciting it to people and inviting them is also included.

➍ { وَ اَقِمِ الصَّلٰوةَ :} The second command is the establishment of prayer, because through it a person develops such a relationship with his Lord that it proves helpful in every calamity and difficulty. (See Al-Baqarah: 45, 46.) “Establishment of prayer” here refers to all obligatory prayers, and “establishing” means to perform them in the correct manner, as has been explained in the commentary of Surah Al-Baqarah, verse (3).

➎ { اِنَّ الصَّلٰوةَ تَنْهٰى عَنِ الْفَحْشَآءِ وَ الْمُنْكَرِ : ’’ اِنَّ ‘‘} is generally for reasoning, meaning the command to establish prayer is because prayer {’’ الْفَحْشَآءِ ‘‘} and {’’ الْمُنْكَرِ ‘‘} prevents. {’’ الْفَحْشَآءِ ‘‘} is any word or deed that contains great indecency (Raghib), such as adultery, etc., and {’’ الْمُنْكَرِ ‘‘} is that word or deed which human nature and intellect reject. There can be two meanings to prayer preventing indecency and evil: one is that prayer has this effect that it causes a person to refrain from indecency and evil; the second is that prayer demands from the worshipper that he refrains from indecency and evil. Both meanings are correct and are interdependent. In summary, the person who performs prayer at its appointed times in congregation, observing its pillars, conditions, and humility, and performs it correctly, and through the recitation of Al-Fatihah and other supplications in it, with presence of heart, supplicates to Allah, and repeatedly requests forgiveness through {’’رَبِّ اغْفِرْلِيْ‘‘} and other supplications for forgiveness, and persists in this, then surely prayer will prevent him from indecency and evil. Abu Hurairah (may Allah be pleased with him) narrated that a man came to the Prophet (peace and blessings be upon him) and said: [ إِنَّ فُلاَنًا يُصَلِّيْ بِاللَّيْلِ، فَإِذَا أَصْبَحَ سَرَقَ قَالَ إِنَّهُ سَيَنْهَاهُ مَا تَقُوْلُ ] [ مسند أحمد : 447/2، ح : ۹۷۹۲، قال المحقق صحیح ] “So-and-so prays at night, but when morning comes, he steals.” The Prophet (peace and blessings be upon him) said: “Soon his prayer will prevent him from what you are saying.” Here is a question: why is it that many people pray but do not refrain from indecency and evil? There are two answers: one is that if they performed prayer with sincerity, observing its pillars, etiquettes, and humility, with presence of heart, five times daily in congregation at the mosque, then surely their prayer would prevent them from indecency and evil. If this effect is not apparent, it means there is a deficiency in the prayer, the ingredients of the medicine are incomplete, so the cure has not occurred. The second answer is that prayer says: when you left everything and came to the mosque, no one but your Lord knows about your ablution and the words you utter, yet you do not pray without ablution, nor do you engage in idle talk during prayer; so, for the fear of your Lord, you avoid disobedience in prayer, then after prayer, for the same fear, you must avoid all indecency and evil. Prayer, in any case, forbids indecency and evil; whether someone obeys it or not is up to him, just as Allah also forbids indecency and evil, as He said: «{ وَ يَنْهٰى عَنِ الْفَحْشَآءِ وَ الْمُنْكَرِ وَ الْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ }» [ النحل : ۹۰ ] “And Allah forbids indecency, evil, and oppression. He admonishes you so that you may take heed.” Then some obey His command, and some do not.

➏ At this place, there are some hadiths mentioned in the books of tafsir which are not established by chain of narration. From Tafsir Ibn Kathir, those narrations are quoted here with the research of its verifier, Dr. Hikmat bin Basheer: (1) Ibn Abi Hatim narrated from Imran bin Husain (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) was asked about Allah’s statement {’’ اِنَّ الصَّلٰوةَ تَنْهٰى عَنِ الْفَحْشَآءِ وَ الْمُنْكَرِ ‘‘}, so he said: [ مَنْ لَّمْ تَنْهَهُ صَلَاتُهُ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ فَلَا صَلَاةَ لَهُ ] “Whoever’s prayer does not prevent him from indecency and evil, he has no prayer.” In its chain, there is a narrator, Umar bin Abi Uthman, who is unknown. (2) Ibn Abi Hatim and Tabarani narrated from Ibn Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: [ مَنْ لَّمْ تَنْهَهُ صَلَاتُهُ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ لَمْ يَزْدَدْ بِهَا مِنَ اللّٰهِ إِلَّا بُعْدًا ] “Whoever’s prayer does not prevent him from indecency and evil, his distance from Allah will only increase with that prayer.” This narration is weak due to the weakness of the narrator Layth bin Abi Sulaim. (3) Ibn Jarir Tabari narrated from Abdullah bin Mas’ud (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: [لَا صَلَاةَ لِمَنْ لَّمْ يُطِعِ الصَّلَاةَ وَطَاعَةُ الصَّلَاةِ تَنْهَاهُ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ] “Whoever does not obey the prayer, he has no prayer, and obedience to prayer will prevent him from indecency and evil.” In its chain, there are two weak narrators, Juwaybir and Husayn (bin Dawud), and the narrator Dahhak, who narrates from Ibn Mas’ud (may Allah be pleased with him), did not meet him. Hafiz Ibn Kathir (may Allah have mercy on him) said about all these narrations: “The more authentic is that these are mawquf (statements of the Companions) (but even from the Companions, most of the chains are weak).” These narrations, in which the prayer that does not prevent evil is described as invalid and a cause of distance from Allah, I have explained their reality so that anyone issuing such a fatwa may consider the seriousness of the fatwa and also that he is attributing to the Prophet (peace and blessings be upon him) something that is not established from him.

➐ { وَ لَذِكْرُ اللّٰهِ اَكْبَرُ :} Three meanings have been mentioned for this: one is that prayer prevents indecency and evil, and why would it not, when it is the remembrance of Allah, as He said: «{ وَ اَقِمِ الصَّلٰوةَ لِذِكْرِيْ }» [ طٰہٰ : ۱۴ ] “And establish prayer for My remembrance.” And indeed, the remembrance of Allah and His mention is the greatest thing in preventing evil and indecency. The second is that prayer prevents indecency and evil, and indeed the remembrance of Allah, whether in prayer or after it, is the greatest thing in preventing indecency and evil. The reality is that the remembrance of Allah, being mindful of Him, and keeping Him in view at all times is what keeps a person from sin, and sin only occurs when a person is heedless of the fact that his Master is watching him. The above two meanings are when the word {’’ذِكْرٌ‘‘} is considered as annexed to its object, and the translation would be: (the servant’s) remembrance of Allah is the greatest thing. According to the third meaning, the word {’’ذِكْرٌ‘‘} is annexed to its subject, and the translation would be: surely Allah’s (remembrance of His servant) is the greatest thing. That is, when the servant remembers and mentions his Lord in prayer, this is a great thing, but in response, when Allah remembers and mentions His servant, this is the greatest thing. This interpretation has been narrated by Imam Tabari with an authentic chain from Ibn Abbas (may Allah be pleased with them both). In this interpretation, there is an allusion to Allah’s statement: «{ فَاذْكُرُوْنِيْۤ اَذْكُرْكُمْ وَ اشْكُرُوْا لِيْ وَ لَا تَكْفُرُوْنِ }» [ البقرۃ : ۱۵۲ ] “So remember Me; I will remember you. And be grateful to Me and do not be ungrateful to Me.”

➑ Some commentators have explained the meaning of prayer preventing evil and indecency as: for as long as a person remains in prayer, at least during that time he refrains from indecency and evil. Shah Abdul Qadir writes: “For as long as he is engaged in prayer, he is saved from every sin; it is hoped that he will continue to be saved afterwards as well, and Allah’s remembrance has even more effect than this, that is, he refrains from sin and ascends to higher ranks.” (Mawduh) Some people have objected to this interpretation, saying that there are many other activities besides prayer, during which a person refrains from sin as long as he is engaged in them, but this objection is futile, because Allah did not say that only prayer prevents indecency.

➒ { وَ اللّٰهُ يَعْلَمُ مَا تَصْنَعُوْنَ :} That is, whatever good or bad deed you do, Allah knows it and will reward or punish you for it. In this, there is both glad tidings and warning. These words are proof that although the addressee of {’’ اُتْلُ مَاۤ اُوْحِيَ اِلَيْكَ مِنَ الْكِتٰبِ وَ اَقِمِ الصَّلٰوةَ ‘‘} at the beginning of the verse is the Noble Prophet (peace and blessings be upon him), the intended audience along with him is the entire ummah, which is why at the end of the verse it is said that Allah knows whatever you do.

45-1. The recitation of the Noble Quran is required for multiple purposes: merely for reward, for pondering and reflecting on its meanings and message, for teaching and instruction, and for admonition and advice. All these forms are included in this command of recitation.

45-2. Because through prayer (provided it is truly prayer), a person's connection with Allah Almighty is established, through which a person attains Allah's help, which at every turn of life becomes the cause of his determination and steadfastness, and a means of guidance. That is why it is said in the Noble Quran: O you who believe, seek help through patience and prayer. Prayer and patience are not visible things that a person can physically hold onto to seek help from them. These are unseen things; the meaning is that through them, the special connection and relationship a person develops with his Lord assists and guides him at every step. That is why the Prophet ﷺ was also instructed to offer the Tahajjud prayer in the solitude of the night, because the great task assigned to him ﷺ required much help from Allah, and this is the reason that whenever an important stage arose for the Prophet ﷺ himself, he ﷺ would make special arrangements for prayer.

45-3. That is, it becomes a cause and means of preventing indecency and evil, just as different medicines have different effects, and it is said that such-and-such medicine prevents such-and-such disease, and this is indeed the case—but when? When two things are observed: first, the medicine is used regularly in the manner and with the conditions prescribed by the physician or doctor; second, abstinence, meaning avoiding those things that nullify the effects of the medicine. Similarly, Allah has certainly placed such spiritual effect in prayer that it prevents a person from indecency and evil, but only when prayer is performed according to the Sunnah of the Prophet ﷺ, with those etiquettes and conditions that are necessary for its validity and acceptance. For example, the first thing is sincerity; secondly, purity of heart, meaning that in prayer, attention is not directed to anyone other than Allah; thirdly, regularity in congregation at the prescribed times; fourthly, moderation and calmness in the pillars of prayer—recitation, bowing, standing, prostration, etc.; fifthly, the state of humility, submissiveness, and tenderness; sixthly, consistency, meaning regular adherence; seventhly, ensuring lawful sustenance. Our prayers are devoid of these etiquettes and conditions. That is why their effects, as mentioned in the Noble Quran, are not manifesting in our lives. Some have interpreted this as a command, meaning that the one who prays should refrain from indecent and evil deeds.

45-4. That is, in preventing indecency and evil, the remembrance of Allah is more effective than the establishment of prayer. Because as long as a person is in prayer, he is prevented from evil, but afterwards its effect weakens. In contrast, the remembrance of Allah at all times remains a barrier for him against evil at all times.

45. (O Prophet!) Recite [72] what has been revealed to you of the Book and establish prayer. Surely, prayer restrains from indecency and evil [73], and the remembrance of Allah is the greatest thing [74]. And Allah knows what you do [75].

[72]
The Benefits of Reciting the Quran:

In this verse, the apparent address is only to the Messenger of Allah ؑ, but in reality, all believers are addressed—those who were enduring hardships at the hands of the disbelievers in Makkah. As a remedy for these afflictions, they were advised three things: first, the recitation of the Quran; second, steadfastness in prayer; and third, remembering Allah at all times. The greatest benefit of reciting the Quran is that it instills patience and endurance in the heart. As stated elsewhere: ﴿لِنُثَبِّتَ بِهٖ فُؤَادَكَ﴾ [33:25] provided that the Noble Quran is read with understanding and its requirements are implemented upon oneself. The second benefit is that the recitation of the Quran itself is a source of reward, and for every single letter, ten good deeds are granted. As is clear from the following hadith: Abdullah ibn Mas'ud ؓ narrates that the Messenger of Allah ﷺ said: Whoever recites a letter from the Book of Allah, for him is one good deed, and every good deed is multiplied tenfold. And I do not say that "Alif Lam Meem" is one letter, but "Alif" is a letter, "Lam" is a letter, and "Meem" is a letter. [ترمذی۔ ابواب فضائل القرآن۔ باب ماجاء فی من قرء حرفا من القرآن۔۔۔ ]
The third benefit is that by reciting the Quran with understanding, its meanings and realities are gradually unveiled to the reader. The fourth benefit is that through the recitation of the Quran, others also benefit from its admonitions, knowledge, and blessings. The fifth benefit is that the very foundation of the duty of da'wah and reform is also the recitation of the Noble Quran. Then, for those who do not accept the guidance of the Quran, Allah's proof is established and completed upon them.

Is Reciting the Quran Without Understanding Useless?

However, the Quranic commentator of our era, Mr. Parwez, considers the recitation of the Quran without understanding to be a futile act. He says: "The Quran is a book in which it is written that life should be lived according to the ways it prescribes. Tell me, will this purpose be achieved by merely repeating its words? Also, the Quran repeatedly invites reflection upon its subjects—can this objective be achieved by reading without understanding? Suppose you tell an author: I do not understand a single word of your book, yet I read it every day. In fact, I do not even know the language in which you wrote this book, yet I keep repeating it. Just think, what answer will that author give you? This belief was actually crafted to keep Muslims away from the Quran, which is the result of a non-Arab conspiracy, and this belief is entirely un-Quranic, a relic of the age of magic, when it was thought that words (not meanings) themselves have an effect. These Quranic practices, amulets, talismans, invocations, and so on, are all borrowed forms of this belief." [قرآني فيصلے ص : 103]
These same ideas are repeated in "Maqam-e-Hadith," page 221, and after that, a few hadiths regarding the virtue of reciting Quranic surahs or verses are mentioned, giving the impression that such hadiths are fabricated. The same thoughts are also presented in "Asbab-e-Zawal-e-Ummat," page 59, and as evidence, this verse is also presented: ﴿يَقُوْلُوْنَ بِاَفْوَاهِهِمْ مَّا لَيْسَ فِيْ قُلُوْبِهِمْ﴾ [167:3] "They say with their tongues what is not in their hearts." (Asbab-e-Zawal-e-Ummat, p. 59) Before responding, we must commend Mr. Parwez's cleverness in fitting a verse related to the hypocrites into this context. This verse begins from ﴿وَلِيَعْلَمَ الَّذِينَ نَافَقُوا﴾, and the meaning of the quoted portion is that the hypocrites say one thing with their tongues while their hearts hold something else; that is, what they profess with their tongues, their hearts deny. But the matter of reciting the Holy Quran without understanding or without knowing its meaning is entirely different from this. Because such a person has nothing in his heart, or if there is anything, it is only that he is reciting the words of his Lord. And this is a good, blessed, and rewarding act. The Quran greatly emphasizes the recitation of the Quran. The very first responsibility of the Messenger of Allah ﷺ was to recite Allah's verses to the ummah, because this was Allah's command, and Muslim men and women were also commanded to memorize these recited verses. Allah Almighty says to the wives of the Prophet: ﴿وَاذْكُرْنَ مَا يُتْلٰي فِيْ بُيُوْتِكُنَّ مِنْ اٰيٰتِ اللّٰهِ وَالْحِكْمَةِ﴾ [33۔ 34] "And remember what is recited in your homes of the verses of Allah and wisdom."

Recitation of the Quran and Memorization of the Quran:

And it is clear that to remember and memorize the verses, one must read and repeat them again and again, and the purpose of repeated recitation is not always reflection and contemplation. The Messenger of Allah ﷺ used to teach the Companions the Quranic verses, make them recite, make them memorize, then listen to them, and recite to them, and only then would the Companions memorize and retain them. The repetition, reiteration, or revision done during memorization is not for the purpose of reflection, but for memorization itself. Now, the repeated recitation of verses for memorization, even if done without understanding, fulfills a great religious need, i.e., the Quran is preserved in hearts. Therefore, this is a commendable act, even if one has to repeat like a parrot during memorization. What need is there for tartil (measured recitation) for a book of law? In the early days of prophethood, Surah Muzammil was revealed, and Allah Almighty addressed the Messenger of Allah ﷺ, saying: ﴿اَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْاٰنَ تَرْتِيْلًا﴾ [73:4] "And recite the Quran with measured recitation." The meaning of "rattil" is for something to be arranged and organized with beautiful proportion. (Mufradat) Included in this is to recite with pauses, with beautiful pronunciation of words, and with melodious voice. If we consider the Quran to be merely a book of law and code of life, then what need is there for such instructions for reading a book of law? For pondering over a book of law, there is not even a need to read the words aloud, let alone recite it with tartil.

The Benefit of Reciting the Mutashabihat (Ambiguous Verses):

Moreover, there are some ambiguous verses in the Quran whose interpretation is known only to Allah, or to some firmly grounded in knowledge. Ordinary people, who are always in the majority, cannot reach the true meaning, interpretation, or explanation of these verses. And those who pursue the meanings and interpretations of such verses have been declared by Allah as those who cause discord. Almost all verses related to the attributes of Allah are of this kind. Then, the disjointed letters (huruf muqatta'at) in the Quran are also of this kind, which have no relation to practical human life, nor has their true meaning been known. Now, if the Quran is considered only a book of law and code of life, the question arises: what was the need for such verses in the Quran? Or should such verses be omitted during recitation? These points are clear evidence that, besides understanding and acting upon the Quran, mere recitation is also extremely necessary. Now, as for whether there is any effect in the words of the Quran or not, which Mr. Parwez associates with the age of magic, the answer is that we do believe in the effect of the words of the Quran, and the reasons are as follows:
1. The Quran is not the word of any human; rather, the arrangement of its words and its eloquence and rhetoric are such that, despite repeated challenges, the eloquent and articulate Arabs were unable to produce anything like it. Therefore, to equate it with ordinary human compositions is a great audacity, as Mr. Parwez has given the example of reading an author's book without understanding.
2. Most of the disbelievers of Makkah were eloquent Arabs, including poets. They would listen to the verses of the Quran and understand them well because their language was Arabic. They were inwardly opposed to the Quran, yet the miraculous nature of the Quran's words would enchant them. Why was it that, despite their own imposed restrictions, they would secretly listen to the Quran for hours at night? Was this not the effect of the words themselves?
3. Mr. Parwez himself acknowledges the miraculous effect of words elsewhere under the heading "Mushaira" (poetry gathering): "Tell a poet to read what he has written in verse as prose, and then see what happens to his emotions. Consider how great is this magic, by which merely rearranging the words changes your impressions." [قرآني فيصلے، ص 305]
Now, if such an effect is possible in the arrangement of words in an ordinary poet's poem, is it not possible in the arrangement of the words of the Quran? And such effect is possible not only in poetry but also in prose. The Noble Quran is completely free from poetic absurdity, yet its miraculous nature and effect are undeniable.
4. The effect of rajaz (war songs) and huda (camel songs) on camels and the like is proven by observation. Even though the camel neither knows the language nor understands the meaning, it is still affected. So, is there some non-Arab conspiracy at work in the camel as well? A related anecdote comes to mind: Someone did not believe in the effect of the words of the Quran and was debating this topic with a friend. The friend simply said, "You are a complete donkey." At this, the person became furious, his face reddened with anger, and he started calling his friend names. The friend calmly said, "If words have no effect, why did you get so angry? Did you actually become a donkey?" Hearing this, the person became somewhat embarrassed and his anger subsided. Although reciting without understanding cannot be called a purposeful act, even so, three benefits are obtained from it:
1. As long as the reciter is engaged in recitation, he will be protected from other frivolities.
2. Whoever makes this mindless recitation a habit will, at some point, surely try to understand its meaning.
3. If the divine word is recited with tartil, many other things in the universe are also affected by it and become harmonious with it. When Dawud ؑ would recite the verses of the Zabur, the mountains and birds would become enchanted by his praises and join in, as stated: ﴿وَلَقَدْ اٰتَيْنَا دَاوٗدَ مِنَّا فَضْلًا يٰجِبَالُ اَوِّبِيْ مَعَهٗ وَالطَّيْرَ﴾ "And We gave Dawud a great favor from Us: 'O mountains and birds, echo with him (in praise)!'" The same subject is mentioned in Surah Anbiya, verse 79, and Surah Sad, verse 19. In these verses, the mountains belong to the inanimate, and the birds to the animate, meaning all these things are affected by the recitation of the divine verses, even though they can neither understand the meaning nor reflect. All these clarifications prove that although the main purpose of reciting the Noble Quran is to understand and act upon it, there is an extraordinary effect in the arrangement of its words, which cannot be denied. Therefore, even if the reciter does not know its meaning, he can still benefit from its recitation in many ways. As for the matter of Quranic practices, talismans, amulets, and invocations, there is no evidence for these in the Book and Sunnah. Therefore, these are innovations and acts of shirk, and if Mr. Parwez wishes to associate such things with the age of magic, he may do so as he pleases.

[73]
If Prayer Does Not Prevent Immorality and Evil, It Is Proof of Heedlessness in Prayer:

There are two meanings to this. One is that Allah Almighty has placed such an effect in prayer that it removes the intention of indecency and evil deeds, just as Allah has placed the effect in water that it quenches thirst. The second meaning is that what is required from prayer is that the worshipper refrains from indecency and evil deeds. Both meanings are correct, and even if it is said that both meanings ultimately amount to the same thing, it is correct. Now, if you reflect on the components of prayer and what is recited in prayer, it becomes clear that whoever continues to pray but is not kept away from indecency and evil by it, then he is merely performing prayer habitually and without thought. How can someone who, in every rak'ah of his prayer, sincerely repents before Allah and declares disavowal of shirk and seeking help from others, still be involved in shirk? And in every rak'ah of prayer, one seeks forgiveness from Allah for one's sins—will such a person not try to avoid evil and indecent deeds? And the person who, in every rak'ah of his prayer, prays to Allah to be guided on the straight path—can he commit evil and indecent acts? In short, the more one reflects on the confessions and supplications made before Allah in prayer, the clearer it becomes that whoever performs prayer correctly will inevitably refrain from evil deeds, and if he does not, the logical conclusion is that he is not performing prayer properly. He is heedless of Allah's remembrance in prayer and is engrossed in worldly thoughts. Such a prayer is the prayer of a hypocrite, not of a believer. That is why Allah Almighty has warned of a bad end for those who are heedless of Allah's remembrance in their prayer. [108: 4، 5]

[74]
How Is the Remembrance of Allah the Greatest Thing?

This phrase also has several meanings. One is that the very soul of all acts of worship is the remembrance of Allah. If a person is heedless of Allah, how can he worship? The second is that all acts of worship can only be performed properly if, during worship, one is not heedless of Allah's remembrance. The third meaning is that remembering Allah, saying "Allah Allah" with the tongue, and remembering Allah in the heart at all times is, in itself, a very great act of goodness. This meaning is supported by the following hadith: Hazrat Ali ؓ narrates that Hazrat Fatimah ؓ was greatly troubled by grinding flour at the mill. She heard that some captives had come to the Prophet ﷺ (from the spoils, a fifth of which was reserved for him and its distribution was at his discretion). She went to the Prophet ﷺ to request a maidservant or slave. By chance, she did not find him at home, so she mentioned this to Hazrat Aisha ؓ. When the Prophet ﷺ came, Hazrat Aisha ؓ informed him. He came to us that night when we had already lain down on our beds. We tried to get up, but he ﷺ said: "Stay where you are." (He ﷺ sat between me and Hazrat Fatimah ؓ.) I felt the coolness of his feet on my chest. He ﷺ said: "Shall I not tell you something better than what you asked for? (And that is) When you go to your beds, say 'Allahu Akbar' 34 times, 'Alhamdulillah' 33 times, and 'Subhanallah' 33 times. This is better for you than what you asked for." [بخاری۔ کتاب الجہاد والسیر۔ باب الدلیل علی الخمس لنوائب رسول اللہﷺ]
And the fourth meaning is that if a servant remembers Allah, Allah also remembers the servant [2: 152], and it is obvious that Allah's remembrance of the servant is a very great thing.

[75] That is, Allah knows the one who is constantly engaged in His remembrance and also the one who is heedless of His remembrance. Then He will deal with each according to his deeds.