Presented by Zia H Shah MD

Abstract

This commentary examines Qur’an 59:18–24 from scientific, philosophical, and theological perspectives, focusing especially on verse 19’s warning against forgetting God (akin to atheism) and the remedy of Zikr-e-Ilahi (remembrance of God). We analyze how heedlessness of the Divine leads to personal and social maladies, as seen in Islamic exegetical commentary, and how meditative remembrance of God (dhikr) aligns the heart and mind, yielding inner peacethequran.lovethequran.love. The analysis draws on Zia H. Shah’s writings, comparing Islamic dhikr with Buddhist meditation. We also explore the psychological and social consequences of atheism (nihilism, moral void, despair) and the Qur’an’s role in safeguarding believers (verse 21’s parable of the mountain)quran.comthequran.love. Finally, verses 22–24 enumerate Divine Names – attributes of Omniscience, Compassion, Sovereignty, Creativity, etc. – which together form a coherent theistic metaphysic. These Names are shown to underwrite monotheism as the true ontological reality, in contrast to atheistic or Buddhist metaphysics. We conclude by reflecting on how continuous remembrance (Zikr) nurtures God-consciousness, shields against the emptiness of materialism, and confirms belief in a singular, living Reality as described in the Qur’an.

Verse 59:18–19 – The Peril of Forgetting God (Atheism) and Remedy in Remembrance

Verses 18–19 open with a solemn reminder: “O you who believe! Be mindful of God, and let every soul look to what it has prepared for tomorrow…” (59:18)quran.com. This injunction echoes a universal spiritual insight: self-awareness and accountability arise from conscious connection to the Divine. Verse 19 warns, “And do not be like those who forgot Allah, so He made them forget themselves. They are the rebellious.”quran.com. Classical tafsirs note that to “forget Allah” is a grave heedlessness. In Maududi’s words, “forgetfulness of God inevitably leads to forgetfulness of one’s own self”myislam.org. In other words, when a person ignores their status as servant of the Creator, they misconceive their true nature and purpose; they “form a wrong view of [their] position in the world, and [their] whole life will go wrong”myislam.org. Indeed, Maududi observes, “the person who does not know this truth does not in fact know himself… As soon as he becomes heedless of Him, he becomes heedless of himself and this very heedlessness turns him into sinfulness”myislam.orgmyislam.org.

Philosophically, atheism can be seen as an extreme form of this heedlessness – asserting that no deity exists and often dismissing spiritual reality altogether. Modern atheist thinkers like Richard Dawkins openly acknowledge the stark implications of this worldview: “the universe from an atheistic perspective has ‘no design, no purpose, no evil, no good, nothing but pitiless indifference’”thequran.love. Psychologically, such a view can lead to existential disorientation. In the absence of a transcendent anchor, questions like “Why is there something rather than nothing?”, “What underlies consciousness?”, and “Why act morally?” become deeply troubling. Nietzsche famously foresaw this quandary: after proclaiming “God is dead”, he described humanity as having “cast itself adrift in a moral void”, “plunging into the abyss” of meaninglessnessthequran.love. Jung likewise emphasized that “man has always stood in need of the spiritual help which… religion held out to him” for moral and mental well-beingthequran.love. In our age, growing secularism often correlates with higher anxiety and nihilism, as Jung predicted, leaving many vulnerable to inner “powers of darkness”thequran.love.

Against this background, verse 19’s admonition resonates: forgetting God leads to forgetting one’s own purpose and identity. The Qur’an and Prophet’s teachings prescribe Zikr-e-Ilahi – remembrance of God – as the antidote. In the Qur’an, believers are repeatedly urged to “remember Allah much” and promised that “in the remembrance of God do hearts find rest”thequran.love. Scientifically, modern studies of mindfulness and meditation (even secularized) confirm that regular contemplative practice reduces anxiety and aligns the mind – paralleling the Qur’anic insight that Dhikr soothes the heartthequran.love. Theologically, Sufi and classical writers emphasize the transformative power of remembrance. A Hadith Qudsi teaches, “Remember Me, and I will remember you.” Zia H. Shah explains that in the deepest dhikr, “the heart becomes a polished mirror reflecting the Divine”thequran.love. Ibn Arabi and other mystics describe how Dhikr reorients the self towards God, not by emptying consciousness into oblivion, but by uniting the soul with the Divine Beloved. Unlike Buddhist emptiness (nirvāṇa) where the self is extinguished, in Sufism the self’s qualities are “reformed by God’s attributes” and sustained in union with God (baqā’)thequran.lovethequran.love. In short, while atheism yields inner emptiness, “Allah is the All-Knower of the unseen and the seen, the All-Compassionate, Most Merciful”quran.com. Clinging to this divine reality through continuous Dhikr provides meaning, moral focus, and psychological resilience. As the Qur’an states, God invites the faithful with examples so that “they may reflect”quran.com – reflection that anchors life in purpose rather than chaos.

Atheism’s Psychological and Social Consequences; the Qur’an’s Safeguard (Verse 21)

The Qur’an’s description of the heedless soul in 59:19 foreshadows the deeper psychological consequences of atheism. Without belief in a purposeful Creator, individuals often experience existential anxiety, cynicism, or apathy. Dawkins’s “pitiless indifference” summary hints at a cold reality where moral values and cosmic significance evaporatethequran.love. Empirical studies in moral psychology suggest that belief in an objective divine lawgiver strengthens ethical behaviorthequran.lovethequran.love. Zia Shah notes that when individuals believe “a loving but just God constantly watches [them]”, it “adds an extra layer of motivation to do good and avoid evil”thequran.love. In practical terms, societies steeped in secular materialism often grapple with rising relativism and disenchantment; by contrast, faith communities draw on religion for social cohesion and altruism.

Verse 21 of Sūrah Ḥashr underscores the Qur’an’s own weight and impact. It proclaims:

“Had We sent down this Qur’an upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. And We set forth such parables for the people so that they may reflect.”quran.com

This simile – a mountain crumbling under the Qur’an’s gravity – symbolically affirms that God’s guidance is supremely powerful. Just as an inanimate rock would shatter when confronted with ultimate truth, so too should human hearts be humbled and reshaped. Zia Shah explains that this verse (59:21) “illustrates the greatness of the Qur’an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it”surahquran.com. In this sense, the Qur’an safeguards individuals and societies from the ills of godlessness by continually pressing hard truths.

Psychologically, the Qur’an explicitly frames itself as “healing and mercy” for the believers, whereas for the unbelievers it “only increases their loss”, driving them deeper into despairthequran.love. As one passage states: “We send down the Quran as healing and mercy to those who believe; as for those who disbelieve, it only increases their loss… when harm touches him, he falls into despair.”thequran.love. Thus faith and remembrance cultivate hope and resilience, while rejecting divine guidance leads to spiritual despair (qaswā) – a point echoed in verse 20 which notes that “the Fire and the Paradise are not equal; Paradise inhabitants are successful” (59:20). Socially, the Qur’an’s moral injunctions (the Furqān) serve as a criterion distinguishing right from wrongthequran.love, implying that the community moral fabric depends on adherence to these revealed principles.

In our times, empirical studies support the value of a transcendent frame. For example, a famous “invisible watcher” experiment in New Zealand found that subjects behaved more generously and ethically when reminded of a God who watches over themthequran.love. Zia Shah argues that Islam in particular “nurtures a powerful God-consciousness that restrains evil and inspires virtue”thequran.love. Viewed this way, Qur’an 59:21–24 collectively present God’s message as profoundly disarming of arrogance: when hearts truly reckon with these divine attributes, social ills erode. In short, by urging believers to “remember Allah” constantly, the Qur’an provides a psychological bulwark against nihilism and moral decay (verse 19’s “so He made them forget themselves” underscores that point). As Jung observed, without spiritual “help,” human conscience can be overwhelmed; the Qur’an serves as that help – a watchful, calming presence in the mind.

Dhikr versus Buddhist Meditation: A Comparative Perspective

While Islam emphasizes dhikr (divine remembrance) as the cure for heedlessness, Buddhism offers meditation (e.g. mindfulness) as its own remedy for human suffering. It is instructive to compare these approaches. Both traditions recognize the troubled mind and prescribe contemplative practice, but their metaphysical premises differ. In Buddhism, meditation is often aimed at realizing anattā (no-self) and overcoming attachment. Gautama Buddha taught meditation (jhāna, vipassanā) to uproot ignorance and craving, the causes of suffering (dukkha), and ultimately achieve Nirvāṇathequran.love. Classical Buddhist mindfulness focuses on insight: one learns that sensations, thoughts, and even the personal self are transient and empty, leading to liberation from ego-clinging.

In contrast, Islamic dhikr is not about dissolving reality, but about aligning it under one Sovereign Reality (Tawḥīd). The Qur’an repeatedly commands believers to “remember Allah much”; it even opens most chapters with “In the Name of Allah, the Most Gracious, the Most Merciful” (Bismillah ar-Raḥmān ar-Raḥīm)thequran.love, signaling that mercy is God’s foremost attribute. As Zia H. Shah emphasizes, mercy and compassion are foundational: the names ar-Raḥmān and ar-Raḥīm (Most Compassionate, Most Merciful) appear at the start of every surah except onethequran.love. This constant Dhikr instills an intimate God-awareness. One comparative study notes: “Unlike Buddhism’s no-self doctrine, Sufism does not treat the self as an illusion to be negated permanently. After fanā’ (extinction of ego), Sufis speak of baqā’ – continuing to live in/through God – wherein the person’s traits are reformed by God’s attributes”thequran.love.

Both practices can yield psychological calm and ethical insight. Neuroscience finds that mindfulness-based meditation improves attention, emotional regulation, and resiliencethequran.love. Similarly, dhikr invokes a “relaxation response”, lowering stress hormones and focusing the brain on present divine awareness. As Zia Shah notes, Sufi mystics even speak of the Hadith “Remember Me and I will remember you.” In deep remembrance “the heart becomes a polished mirror reflecting the Divine”thequran.love. In Buddhism one “remembers” impermanence; in Islam one remembers God. Notably, a fundamental difference emerges: what fills the void left by ego-transcendence. For Buddhists it is the impersonal serenity of Nirvāṇa; for Sufis it is the experiential knowledge of Al-Ḥaqq (the Ultimate Truth) and the union of lover and Belovedthequran.love.

Despite these differences, there is resonance: both pathseekers describe a dissolution of the subject–object divide at the peak experience. Yet Islam frames that experience relationally: the soul does not become the Absolute, it merely homes to it. As a scholar summarized, “both aim at a unitive mystical experience” but “the meaning of selfhood in Buddhism versus Sufism differs fundamentally”thequran.love. From our perspective here, the Islamic view is that dhikr (especially of God’s Names and attributes) reorients consciousness towards a purpose—Emmanuel Levinas’s “Face of the Other,” but here The Other is God Himself. Buddhism, having no creator-god, locates ultimate reality within the self’s emptiness. The Qur’anic warning (59:19) implies that ignoring God leaves humans spiritually “lost and devoid,” whereas Dhikr heals and guides. Thus, the scientific and philosophical wisdom of both traditions find partial common ground (meditation is beneficial), but theologically Islam insists on a personal God whose remembrance brings solacethequran.lovethequran.love.

Verses 22–24 – Divine Names and the Case for Theism

Verses 22–24 of Sūrah Ḥashr enumerate some of Allah’s most sublime Names. Collectively, they build a case for monotheism as metaphysical reality. In 59:22, God is declared “Allah – there is no god except Him – the Knower of the unseen and the seen; He is the Most Compassionate, Most Merciful.”quran.com. This asserts His exclusive Godhood, omniscience (knower of unseen), and boundless mercy. Verse 23 continues: “He is Allah; besides Him there is no deity – the Sovereign (Al-Malik), the Pure (Al-Quddūs), the All-Peace (As-Salām), the Faithful (Al-Mu’min), the Protector (Al-Muhaymin), the Almighty (Al-‘Azīz), the Compeller (Al-Jabbār), the Supreme (Al-Mutakabbir)”thequran.lovethequran.love. Each epithet reflects an aspect of divine transcendence and immanence: sovereignty over all existence, holiness beyond human flaw, peace-sustainer, guarantor of faith and security, and omnipotent majesty. Verse 24 adds “the Creator (Al-Khāliq), the Originator (Al-Bāri’), the Fashioner (Al-Muṣawwir)… the Exalted in Might (Al-‘Azīz), the All-Wise (Al-Ḥakīm).”thequran.love. These further emphasize God as the ultimate source and architect of reality, who fashions forms and embeds wisdom in the cosmos.

Philosophically, asserting such attributes answers key questions. Why does anything exist? The Names Creator and Originator imply a necessary being who brings the universe into existence. Unlike atheistic claims that existence is a brute accident, theism (as taught here) posits a self-sufficient Source (Al-Samad) behind the contingent world. Indeed, classical theists invoke the Cosmological Argument: the universe’s contingency demands a necessary Cause. Islam’s emphasis on “to Him belong the best names”thequran.love signifies that all excellence in reality traces back to God.

Likewise, why is there order, consciousness, and moral intuition in the universe? The Name All-Knower (Al-‘Alīm, though here “Knower of the unseen and seen”quran.com) points to God’s infinite knowledge – addressing the Mind-Body Problem and the origin of consciousness. The existence of objective moral values finds a home in a compassionate, wise Lawgiver. Nietzsche’s concern about the “death of God” presaged moral chaosthequran.love. Islam’s response is that morality is anchored in the “All-Mighty, All-Compassionate” will of this Sovereign. Sociology and psychology echo this: awareness of an omniscient, benevolent Protector (Al-Muhaymin) fosters trust and altruism in societythequran.lovethequran.love.

From a metaphysical viewpoint, each Name carries a coherent unity. God as Al-Malik (Sovereign) and Al-Haqq (Truth)thequran.love means ultimate reality is purpose-driven, not random. Verses 22–24 thus present Tawḥīd (Divine Unity) not just as a creed but as experiential truth: a cosmos where the One God is actively involved, merciful, wise, and present. For the believer, these attributes unify understanding of the universe. In Zia Shah’s analysis, the Names of Majesty (Jalāl) like Al-Jabbār, Al-Mutakabbir, Al-‘Azīz emphasize God’s unmatched power and thus awe-inspire reflection on His onenessthequran.love. The Names of Beauty (Jamāl) like Ar-Raḥmān, Ar-Raḥīm highlight compassion, suggesting a moral order created out of love rather than blind chancethequran.love.

In contrast, Buddhist metaphysics denies any permanent creator or self. Reality is described as a flux of impermanence, with no ultimate deity; enlightenment comes from recognizing emptiness (shūnyatā). Verse 22–24 stand in stark contrast to this: they argue for a personal Absolute with attributes. The list of Names covers the spectrum from Transcendence (Creator beyond space and time) to Immanence (Knower of inner and outer worlds). For Buddhism, ultimate reality is impersonal Nirvāṇa, whereas here ultimate Reality is God Himself (“the Absolute” with qualities). Thus, while Buddhism seeks truth inward and emptiness, the Qur’anic view sees the inner reality of the self as derived from God’s hand: the Qur’an elsewhere teaches that every soul is created in proportion (al-mīqāl) by God (13:8). The implication of 59:22–24 is that acknowledging these attributes is not just spiritual truth but intellectual coherence: only a God with these qualities could underlie what we observe (e.g. order, love, consciousness).

Empirically, the precision and unity seen in natural laws, the fine-tuning of physics for life, and the universality of moral inclination are better accommodated under this theistic framework than under blind chance. Zia Shah argues that the coherence of monotheism integrates philosophy, theology, and science: for instance, modern cosmology (Big Bang beginning) dovetails with an originating Creator, and quantum fine-tuning resonates with a Wise Designer (Al-Ḥakīm)thequran.lovesurahquran.com. Buddhism, not positing a creator, often leaves these questions unresolved (or reinterpreted as illusions). By contrast, the Names in 59:22–24 form a logically complete picture: one being who has all that exists emanating from Him, embodying all perfection. This becomes humanity’s true metaphysics: “nothing in the heavens and earth is as He” (42:11)thequran.love, so understanding reality means recognizing that absolute uniqueness.

In summary, verses 22–24 do not merely enumerate beautiful epithets; they outline the nature of Reality. They teach the reader that our cosmos has a single, caring source. This list of attributes constitutes a philosophical argument: since existence itself, and what we experience, points to qualities (knowledge, mercy, creativity) that surpass anything material, it is logical to affirm theism. As Zia H. Shah notes in his exploration of divine names, “The Qur’an explicitly points out…when God says ‘By the moon!’ it comes in the context of warning about the gravity of Judgment Day… [likewise] swearing by the stars… invites us to ponder… the Qur’an effectively invites us to ponder astronomy: the guidance stars provided… and how each is subject to cosmic order.”thequran.lovethequran.love. In other words, natural science reveals wondrous structure, and 59:22–24 tells us all that structure reflects a single Wise Architect.

Thematic Epilogue

Qur’an 59:18–24 weaves together ethical exhortation, spiritual remedy, and metaphysical truth. It begins by reminding individuals to “look to what [they] have prepared for tomorrow” (59:18) – urging personal accountability. It then starkly warns that neglecting God (the essence of atheism) leads to self-ignorance and moral anarchy (59:19). The antidote, preached elsewhere in the Qur’an and exemplified by Muslim practice, is constant remembrance of God. As Zia Shah emphasizes, genuine Dhikr transforms consciousness: “the heart (qalb) becomes a polished mirror reflecting the Divine”thequran.love. In this state, one feels the “peace” promised in the verses (13:28), living with higher purpose and ethical claritythequran.lovethequran.love.

On the psychological level, the Qur’an’s structure itself (verse 21’s mountain parable) demonstrates humility before truth. It reminds believers that God’s word is so profound it would bow even the highest, hardest realityquran.comsurahquran.com. This engenders awe and reflection – protecting society from complacency or arrogance. At the social level, accepting the Qur’anic message fosters justice and mercy; shunning it leads to despair and conflict. As verse 17:82 affirms (quoted by Zia Shah), the Qur’an is “healing and mercy to those who believe; as for those who disbelieve, it only increases their loss”thequran.love. Empirical history has borne this out: communities rooted in belief tend to exhibit higher charitable giving, stronger family bonds, and clearer moral laws, whereas the abandonment of belief often correlates with social fragmentation.

Finally, on the level of truth, 59:22–24 leaves no half-measures. The diversity and profundity of God’s Names create an internally consistent theism. They declare that reality is intentional, unified, and moral. This stands in logical contrast to secular or Buddhist narratives. In Islam, the Ultimate Reality is a Personal Creator whose qualities account for everything we find meaningful – a conclusion both rational and spiritually fulfilling. As one summary put it, the divine attributes “serve as a means for believers to praise Him and call upon Him”thequran.love, but they also challenge skeptics to see beyond material confines. The Qur’an ends this passage by commanding reflection (59:21), and we have seen that reflecting on these signs yields a robust philosophical case for God.

In closing, the commentary of Zia H. Shah and others shows that Sūrah Ḥashr 59:18–24 is not a dry theological discourse but a holistic lesson. It intertwines ethical self-awareness (guarding against atheism’s malady), psychological well-being (through remembrance), and coherent metaphysics (through divine attributes). From an Islamic standpoint, “the true reality” is theism, not as mere dogma but as the foundational framework that protects the soul and shapes society. Buddhism offers a valuable spiritual psychology, yet on these verses it plays second fiddle: its truths about the mind complement rather than replace the Qur’anic vision of Reality. Ultimately, the Qur’anic paradigm is that human flourishing requires remembering our Divine Origin. By meditating on God’s names and attributes, believers align their hearts with the very source of existence – a path that the Qur’an promises will lead not to emptiness, but to profound contentment and purpose.

Sources: Quotations and interpretations are drawn from Zia H. Shah’s writings in The Glorious Qur’an and Science seriesthequran.lovethequran.lovethequran.lovethequran.love, Qur’anic translationsquran.comquran.com, and Islamic exegesismyislam.orgthequran.love. These sources provide the basis for understanding 59:18–24 in its full spiritual, psychological, and philosophical depth.