on This Earth

In a parallel series to my current series on connecting to nature in terms time and place, I am resharing some of my earlier writings about nature. This is a very long post as I am sharing a semi-academic paper I wrote on Surah Al-Mulk. The reason for sharing this post is that it resonates with my last post on death. I wrote the paper in 2022 during the Covid pandemic. More generally, the surah/chapter resonates with the theme of the blog.

This surah is probably among the most memorised surah barring the Juz Amma.  In Tirmidzi, there is a hadith narrated by Ibnu Abbas r.a. that the Prophet s.a.w. said he would love for Surah Al-Mulk to be in the heart of every person among his community.  Not just recited or memorised, but truly in the heart. To me, this means to be loved and cherished. We won’t be able to love something unless we know it.  So this is my attempt to get to know Surah Al-Mulk.

The Premise

An article by Shabbir Akhtar in Renovatio (n.d.) discusses God’s ‘silence’ after the final revelation. It posits that a new natural theology can uncover God’s presence for the believers.  The questioning of God’s ‘silence’ is especially significant at the time of writing this article because of the Covid-19 pandemic.  Why is God silent in times of our suffering?  In his article, Akhtar (Renovatio, n.d.) wrote

“The Qur’anic stress on the signs of God—immanent in nature and yet pointing toward a God who transcends nature—seems paradoxical though not logically incoherent in its final import. The hidden “voiceless” God is omnipresent in nature, directing us to look at humdrum realities, such as the camels and the flowing water in the oasis. Subtly concealed, He approaches us through the open book of nature. He whispers to those who turn a deaf ear. The believers see Him everywhere in both worlds; the disbelievers claim they cannot find a trace of Him anywhere. Nature, like the Sufi metaphor of the woman’s veil, serves as a subtle index of God’s ubiquitous presence in nature. God is veiled in, by, and through nature’s routine course…

The orthodox Islamic perspective is that God is silent, but His ubiquitous providence and the amenities and facilities He has provided for His creation speak for Him and for His continuing powerful presence and wisdom. His signs are indications, intimations, and even muted revelations of His powerful and wise presence. The signs rationally and continuously attest to His sovereignty. He does not need to speak. If the divine signs do not convince us, neither would a God who did speak.”

Surah Al-Mulk is just one of the many surahs that touched on this subject. The first few verses throws a challenge at its readers to study the universe. It points to God’s limitless power over His creations.  Sayyid Qutb (1952) wrote in his introduction to the surah that al-Mulk ‘seeks to formulate a new concept of the universe and its relation to its Creator’. It ‘transcends the world we live in and our limited lifespan’. It also makes us ‘realise that the whole thing is far greater and its scope far wider than we could possibly have imagined’.  We therefore have to accept that there are reasons for the creations which are beyond our ability to understand.

Reflecting on Death and Life

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلۡمُلۡكُ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ (١) ٱلَّذِى خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬‌ۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ (٢) 

(1) HALLOWED be He in whose hand all dominion rests, since He has the power to will anything: (2) He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving. 

In these difficult times, the world is nearly at a standstill due to a minute creation of God. We thus begin to understand the magnitude of the words “in whose hand all dominion rests.” In Surah Ali’ Imran (3:26), one of the names of God is Al-Malik al-Mulk, the Owner/King of the Dominion.  The root, m-l-k, means to own, to have power over, to rule, to control.  

Most of the time, this control and power is exercised so subtly. It is done with such benevolence and mercy that we are rarely conscious of it. And we take most of the signs of this power for granted. The first word of this surah تَبَـٰرَكَ is noteworthy. According to Islahi (1980), it is a superlative form of the meaning of greatness. It also conveys benevolence.  Qutb (1952) suggests that the coupling of تَبَـٰرَكَ and ٱلۡمُلۡكُ signifies that this benevolence and blessing ‘flows over God’s kingdom.’  Normally, we are so preoccupied with our own lives, possessions, and desires. We become blind to these blessings. We are often ungrateful for them. But as this piece is being written, that Owner is exerting His Will less subtly. He is forcing us to acknowledge that we possess no power except through His will. We must reflect on His all-encompassing power, especially over life and death.  In a way, these times are His gift. They are His invitation to us to ponder on His creations. They allow us to consider several truths that we have ignored so far.

When I started studying this surah, the order in which God named His creation of death before life puzzled me.  Nasr et. al. (2015) mentioned the various tafsir scholars’ interpretations. They explained that existence (life) is brought out from non-existence (death). They also noted that death is in relation to this world, while life encompasses both this world and the Hereafter.  Qutb (1952) and Islahi (1980) concurred with the classical scholars. They pointed out that these two creations help draw attention to the fact that this world is created with a purpose. 

The pandemic has helped bring my and the world’s attention to the deaths around us.  Usually, we think of death as an abstract concept. However, it is the one sure thing that everyone faces.  But when death tolls rise globally, and almost half of the world is under some form of lockdown, the reality of death becomes more apparent. We realize that death is nearer than we think.  When that happens, we start appreciating our lives a lot more.  Therefore, it makes sense to me that God highlights death first. It is the lens through which we should view life, the latter being also a creation of God.  

Let’s look at the concept of death in the Qur’an.  

Surah 3:185 states “Every human being is bound to taste death: but only on the Day of Resurrection will you be requited in full [for whatever you have done] – whereupon he that shall be drawn away from the fire and brought into paradise will indeed have gained a triumph: for the life of this world is nothing but an enjoyment of self-delusion.”

Surah 4:78 states “Wherever you may be, death will overtake you – even though you be in towers raised high.”  

Surah 21:35 states “Every human being is bound to taste death; and We test you [all] through the bad and the good [things of life] by way of trial: and unto Us you all must return.”  

Surah 56:60-61 states “We have [indeed] decreed that death shall be [ever-present] among you: but there is nothing to prevent Us from changing the nature of your existence and bringing you into being [anew] in a manner [as yet] unknown to you.”

Surah 56:83-87 states “Why, then, when [the last breath] comes up to the throat [of a dying man], the while you are [helplessly] looking on – and while We are closer to him than you, although you see [Us] not -: why, then, if [you think that] you are not truly dependent [on Us], can you not cause that [ebbing life] to return – if what you claim is true?”

Surah 62:8 states “Say, ‘Behold, the death from which you are fleeing is bound to overtake you – and then you will be brought back unto Him who knows all that is beyond the reach of a created being’s perception as well as all that can be witnessed by a creature’s senses or mind, whereupon He will make you truly understand all that you were doing [in life].’”

From the above verses, a few key points about death are derived:

• Death is an integral part of human experience, even though we try to ignore it in our daily lives.  However, the pandemic is making us confront the reality of death head on.
• There is no escape from death and we have no power to stop it.
• But death is not an end in itself.  It is the means by which we return to God (both literally for the dead and figuratively for the living) and a test and a trial.

And the concept of life in the Qur’an are, other than as stated in 3:185 above, as follows.

Surah 3:14 states “Alluring unto man is the enjoyment of worldly desires through women and children, and heaped-up treasures of gold and silver, and horses of high mark, and cattle, and lands.  All this may be enjoyed in the life of this world – but the most beauteous of all goals is with God.”

Surah 6:32 states “And nothing is the life of this world but a play and a passing delight; and the life of the hereafter is by far the better for all who are conscious of God.  Will you not then use your reason?” 

Surah 18:45-46 states “And propound unto them the parable of the life of this world: [it is] like the water which We send down from the skies, and which is adsorbed by the plants of the earth: but [in time] they turn to dry stubble which the winds blow freely about.  And it is God [alone] who determines all things.  Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer’s sight, and a far better source of hope.”

Surah 29:64 states “For, [if they did, they would know that] the life of this world is nothing but a passing delight and a play – whereas, behold, the life in the hereafter is indeed the only [true] life: if they but knew this!”

Surah 35:5 states “O men! Verily, God’s promise [of resurrection] is true indeed: let not, then, the life of this world delude you, and let not [your own] deceptive thoughts about God delude you!”

Surah 57:20 states “Know [O men] that the life of this world is but a play and a passing delight, and a beautiful show, and [the cause of] your boastful vying with one another, and [of your] greed for more and more riches and children.  Its parable is that of [life-giving] rain: the herbage which it causes to grow delights the tillers of the soil; but then it withers, and thou canst see it turn yellow; and in the end it crumbles into dust.  But [the abiding truth of man’s condition will become fully apparent] in the life to come: [either] suffering severe, or God’s forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion.”

From the above verses, life is divided into two – life of this world and life of the hereafter.  The life of this world is characterised by:

• A play and passing delight
• An enjoyment of self-delusion
• While pursuit of wealth and children can be enjoyed, they are not permanent and can easily be lost like the dry stubble
• A chance to seek the ultimate goal with God
• Good deeds are seeds whose fruits will endure

Whereas the life of the hereafter is characterised by:

• Real life
• Return to God whereupon we would understand the consequences of our actions
• Reward with God which endures forever
• Or punishment

Due to this pandemic, most of the human inhabitants of the world, including myself, were self-isolating at the beginning. And much of the hustle and bustle of life was gone.  The self-isolation hits home the fact that wealth is ephemeral. Children and power are also not all that important when faced with a virus that does not discriminate.  The Prime Minister of the United Kingdom, one of the world’s leaders, was in intensive care along with the poor.  Children as young as 5 years old have died.  Those who died of this virus in hospital, died without family by their side.  Families who live down the block from each other were unable to see or touch each other.  Yet others find being locked down with their families challenging.  Multi-billion dollar corporations are struggling along with small businesses.  In a few months, death’s reality shifted close to our consciousness. It had seemed far away before. This downtime has also shown us the transient nature of the trappings of life.  For example, what we thought of as a fundamental right, our freedom, is now curtailed. 

What is key, in both death and life, is the fact that God created them to test us. As mentioned in the verse “so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.” 

Death is an overt test for the living. It reminds us where we would ultimately return. It impacts those it touches, like the family and friends. In contrast, life with its many distractions is a more subtle test.

We need to combat the distractions of life. To do this, we must practise mindfulness. We need to be aware and take account of each and every action and deed.  That is because our conduct and deeds in our lives would be the testimony when we return to God in the hereafter.  One of the blessings of the self-isolation/lockdown is that we have been given the chance to reflect. We have the opportunity to consider our individual and collective actions and deeds.  Sometimes we only consider our individual actions but forget that we also have a societal and community responsibility.

We should strive to do our best in our deeds because, as mentioned in Surah 18:46 above, good deeds 

• Endures forever
• Source of hope
• And greater merit in God’s sight

But what defines as good deeds in the Qur’an?  These are but some of the verses related to good deeds such as prayer and charity.  Surah 2:3 states “who believe in [the existence of] that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance.”

Surah 2:177 states “True piety does not consist in turning your faces towards the east or the west – but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.”

Surah 3:17 states “those who are patient in adversity, and true to their word, and truly devout, and who spend [in God’s way], and pray for forgiveness from their innermost hearts.”

Surah 13: 20-22 states “they who are true to their bond with God and never break their covenant; (21) and who keep together what God has bidden to be joined, and stand in awe of their Sustainer and fear the most evil reckoning [which awaits such as do not respond to Him]; (22) and who are patient in adversity out of a longing for their Sustainer’s countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good. It is these that shall find their fulfilment in the hereafter.”

By striving to be mindful of our actions at every turn, we ensure they satisfy the criteria of good deeds. This approach helps us be the best we can be in conduct. We are then reassured of God’s mercy and forgiveness. This is per His promise that ‘He alone is almighty, truly forgiving’ in Surah Al-Mulk:2.  As Sayyid Qutb (1952) puts it, God wants us ‘to rise to the level worthy of His honour when He blew of His own spirit into’ us. If we can hold on to it, His grace, mercy, and forgiveness are always available.

Invitation to observe the Universe

ٱلَّذِىخَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ طِبَاقً۬ا‌ۖ مَّا تَرَىٰ فِى خَلۡقِ ٱلرَّحۡمَـٰنِ مِن تَفَـٰوُتٍ۬‌ۖ فَٱرۡجِعِ ٱلۡبَصَرَ هَلۡ تَرَىٰ مِن فُطُورٍ۬ (٣) ثُمَّ ٱرۡجِعِ ٱلۡبَصَرَ كَرَّتَيۡنِ يَنقَلِبۡ  إِلَيۡكَ ٱلۡبَصَرُ خَاسِئً۬ا وَهُوَ حَسِيرٌ۬  (٤) وَلَقَدۡ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِمَصَـٰبِيحَ وَجَعَلۡنَـٰهَا رُجُومً۬ا لِّلشَّيَـٰطِينِ‌ۖ وَأَعۡتَدۡنَا لَهُمۡ عَذَابَ ٱلسَّعِيرِ (٥)

(3) [Hallowed be] He who has created seven heavens in full harmony with one another: no fault wilt thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw? (4) Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated. (5) And indeed, We have adorned the skies nearest to the earth with lights, and have made them the object of futile guesses for the evil ones [from among men]: and for them have We readied suffering through a blazing flame.

Something struck me about the order in which God mentions His creation.  So far, none of the tafasir¹ I have consulted mentioned the order of the creation in these verses. However, it makes sense to me.  First death, then life, then tests/trials, and now the universe.  I think it is a natural impulse that when we are afflicted with trials and tribulations, we look up to the sky and take comfort in the natural world around us.  

Farrin (2014) noted that this Surah is the first of 6 consecutive Surahs. These surahs range from Al-Mulk to Al-Jinn and share the theme of sight. They begin with the word تَرَىٰ (you see) in the above verse.  Here, the invitation to see and observe the universe highlights its harmony and perfection. It reflects the perfect Mercy of its Creator.  Asad (1980) has translated the word طِبَاقً۬ا to be ‘in full harmony.’ This resonates with God’s name, ٱلرَّحۡمَـٰنِ (The Most Gracious), which He has chosen to use in this verse. The use of ٱلرَّحۡمَـٰنِ in this verse is significant. It is especially meaningful in light of the sequence of the creations mentioned. The trials and tests precedes the universe (seven heavens).  

In the Dictionary of the Holy Qur’an (Omar, 2008), ٱلرَّحۡمَـٰنِ is an ‘active particle noun in the measure of Fa’lan. It conveys the idea of fullness and extensiveness. It indicates the greatest preponderance of the quality of love and mercy. This quality encompasses the entire universe.  The creation of the sun, the moon, air and water etc., all are there because of this attribute.  The whole universe encapsulates our fragile ecosystem here on Earth. This ecosystem is what sustains life for all its inhabitants including us.  The harmony that the universe manifest in order to sustain life is one such manifestation of the quality of love and mercy of ٱلرَّحۡمَـٰنِ. Thus for the universe to be a creation of ٱلرَّحۡمَـٰنِ means that in its very structure (DNA), it emphasizes this extensive and full mercy. It also signifies the love of its Creator as discussed by Islahi (1980).  

The invitation to to observe is also an invitation to truly plumb the depth of knowledge of the universe to uncover its very fabric and thus uncover the true purpose of its creation as alluded to in various verses such as Surah 44:38-39 (Nasr et. al. 2015).  The challenge for us to observe is to look for flaws or gaps (فُطُورٍ۬). This allows us to ascertain that the universe is whole and that the systems and laws work coherently together.  The gravitational force keeps our feet firmly planted on the ground. This same force keeps our moon circling the Earth. It dictates our orbit around the sun and powers a black hole.  Similar storm dynamics can be observed on Jupiter as on Earth.  All these examples fit into the narrative set at the very beginning of this Surah. This narrative highlights God’s power over His Dominion. It is also reflective of His expansive Mercy.  Through our observations, we also note that the universe is in balance as alluded by Surah 55:7-8.  These verses states “And the skies has He raised high, and has devised [for all things] a measure (a balance), so that you [too, O Men,] might never transgress the measure [of what is right].” 

This pandemic drives home the message that we are part of this universe and our actions in it have consequences.  In particular, we are now aware of how much our actions have transgressed the measure/balance of the universe.  Since the lockdown began, satellite images showed marked drops in nitrogen dioxide concentrations over China and Northern Italy.  Nitrogen dioxide is a greenhouse gas that contributes to climate change. It also plays a part in global warming, which the world is facing today.  Our collective actions have created the climate crisis. The Intergovernmental Panel on Climate Change press release (2019) stated, “Global warming has already reached 1°C above the pre-industrial level, due to past and current greenhouse gas emissions.” There is overwhelming evidence that this is resulting in profound consequences for ecosystems and people. The ocean is warmer, more acidic and less productive. Melting glaciers and ice sheets are causing sea level rise, and coastal extreme events are becoming more severe.

With the lower level of pollution in many cities, we are able to see more stars in the sky. And shooting stars are one of the most amazing astronomical phenomena that we can see with our naked eyes. However, there is another dimension to the physical stars and meteors that we see. In verse 5 above, بِمَصَـٰبِيحَ literally means with lamps, i.e. stars. They adorn the nearest space, but in the same verse, God stated that they had a different purpose. They serve as رُجُومً۬ا لِّلشَّيَـٰطِينِ, which literally means shooting stars (missiles) for the satanic forces. Asad (1980) translated them into ‘the object of futile guesses for the evil ones’. Two similar verses to this as translated by Asad (1980) are

Surah 15:16-18 which state “And, indeed, We have set up in the heavens great constellations, and endowed them with beauty for all to behold; and We have made them secure against every satanic force accursed – so that anyone who seeks to learn [the unknowable] by stealth is pursued by a flame clear to see.

Surah 37:6-7 which state “Behold, We have adorned the skies nearest to the earth with the beauty of stars and have made them secure against every rebellious, satanic force…

Asad (1980) in his commentary of Surah 15:17 states that “the term shaytan – derived from the verb shatana (‘he was [or became] remote’) – often denotes in the Qur’an a force or influence remote from, and opposed to, all that is true, and good…In its widest, abstract sense it denotes every ‘satanic force’, i.e. every impulsion directed towards ends which are contrary to valid ethical postulates.  In the present context, the phrase ‘every satanic force accursed’ – like the phrase ‘every rebellious satanic force’ in a similar context in 37:7 – apparently refers to endeavours, strongly condemned in Islam, to divine the future by means of astrological speculations: hence the preceding reference to the skies and the stars.  The statement that God has made the heavens ‘secure’ against such satanic forces obviously implies that He has made it impossible for the latter to obtain, through astrology or what is popularly described as ‘occult sciences,’ any real knowledge of ‘that which is beyond the reach of human perception.’”  

Nasr et. al. (2015) in their commentary of Surah 37:6-10 states that “these verses refer to God’s having prevented evil jinn, here referred to as every defiant satan, from listening to the discourse of the heavenly assembly, as in 67:5…The role that certain jinn are said to have played in facilitating the work of fortune-tellers and sorcerers is alluded to in 15:16-18, 67:5, 72:8-9.  Made of a more ethereal substance than human beings, the jinn gained access to some aspects of the discourse between the angels, but then deceived human beings, leading them astray with half truths.”

From these commentaries, we can see that the stars and meteors have both manifest (al-zahir) and unseen (al-ghaib) sides to them, hinting at a reality beyond that of our perceptions.  Islahi (1980) learned from it that God, Al-Rahman, proactively protects this world at every moment. This protection is from those who seek to create disorder and corruption.  In terms of the unseen, we know little except what God has revealed but we take it on faith.  

Belief in the Hereafter

وَلِلَّذِينَ كَفَرُواْ بِرَبِّہِمۡ عَذَابُ جَهَنَّمَ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ (٦) إِذَآ أُلۡقُواْ فِيہَا سَمِعُواْ لَهَا شَہِيقً۬ا وَهِىَ تَفُورُ (٧) تَكَادُ تَمَيَّزُ مِنَ ٱلۡغَيۡظِ‌ۖ كُلَّمَآ أُلۡقِىَ فِيہَا فَوۡجٌ۬ سَأَلَهُمۡ خَزَنَتُہَآ أَلَمۡ يَأۡتِكُمۡ نَذِيرٌ۬ (٨) قَالُواْ بَلَىٰ قَدۡ جَآءَنَا نَذِيرٌ۬ فَكَذَّبۡنَا وَقُلۡنَا مَا نَزَّلَ ٱللَّهُ مِن شَىۡءٍ إِنۡ أَنتُمۡ إِلَّا فِى ضَلَـٰلٍ۬ كَبِيرٍ۬ (٩) وَقَالُواْ لَوۡ كُنَّا نَسۡمَعُ أَوۡ  نَعۡقِلُ مَا كُنَّا فِىٓ أَصۡحَـٰبِ ٱلسَّعِيرِ (١٠) فَٱعۡتَرَفُواْ بِذَنۢبِہِمۡ فَسُحۡقً۬ا لِّأَصۡحَـٰبِ ٱلسَّعِيرِ (١١) إِنَّ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّهُم بِٱلۡغَيۡبِ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬  كَبِيرٌ۬ (١٢) 

(6)For suffering in hell awaits all who are [thus] bent on blaspheming against their Sustainer: and how vile a journey’s end.  (7) When they are cast into that [hell], they will hear its breath undraping as it boils up, (8) well nigh bursting with fury; [and] every time a host [of such sinners] is flung into it, its keepers will ask them, “Has no warner ever come to you?” 

(9) They will reply: “Yes, a warner did indeed come unto us, but we gave him the lie and said, ‘Never has God send down anything [by way of revelation]!  You [self-styled warners] are but lost in a great delusion!’”  (10) And they will add: “Had we but listened [to their warnings], or [at least] used our own reason, we would not [now] be among those who are destined for the blazing flame!”

(11) Thus will they come to realise their sins: but [by that time,] remote will have become all good from those who are destined for the blazing flame.  (12) [As against this,] behold, for those who stand in awe of God although He is beyond the reach of their perception, there is forgiveness in store and a great reward.

Faith in the unseen is an aspect of God consciousness. It is mentioned in Surah 2:3 which states “who believe in [the existence of] that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provided for them as sustenance.”  As such, Islahi (1980) wrote

‘Denying their Lord’ here means denying the Hereafter and the reward and punishment which will take place therein. The reason for this, as I have referred to at many places in this tafsīr, is that denying the Hereafter is tantamount to denying all the basic attributes – power, justice, mercy and providence – of God. While denying these attributes, belief in God or disbelief in Him is equivalent. Consequently, on these very grounds, the Qur’ān at various instances has called the Idolaters as kuffār even though they never denied God.

The link between the ones who disbelieve (وَلِلَّذِينَ كَفَرُواْ) and the satanic forces in the earlier verse led Asad (1980) to translate the terms as “all who are [thus] bent on blaspheming against their Sustainer”. It is in line with Nasr et. al. (2015) who interpreted that وَلِلَّذِينَ كَفَرُواْ is more generally those who disbelieve. Specifically the terms also refer to those who seek the fortune tellers and the use of such satanic forces. I lean towards the more general meaning because of verse 12. This verse contrasts these disbelievers with those who are in awe of God even though they have never seen Him. I interpret the connection of verse 6 with the preceding verses differently. The connection reflects the belief in the unseen function of the stars and meteors. These celestial bodies are thought to chase away the satanic forces. More generally, these people disbelieve in that which is beyond human perception.

Verses 7 and 8 describes Hell as breathing and boiling in anger, almost as if it is a living creature.  Qutb (1952) expressed that “Every creature of God is a living creature, with a life suited to its kind.  Every creature knows its Lord and addresses Him with glorification and praises.  They are amazed at man when he denies his Creator and feel anger as a result.  This is mentioned in several places in the Qur’an, suggesting that it is an established reality in the universe”. This same reality allows the stars and meteors to act as defence against the satanic forces in the earlier verse. 

Maududi (n.d.) stated that the objective of the question, “Has no warner ever come to you?”, was to “make them realise that no injustice had been done to them by casting them into Hell.”  Note that the past tense was used in the question. This indicates that this situation has already happened. It is not in the ‘future’ (as in after our deaths) for us.  Similarly, the answer was given in the past tense.  Such use of past tense shows the interconnectedness and interdependence of this life and the afterlife (Abdel Haleem, 2011). And not that it is an inevitable conclusion.  Instead, it is a reminder that we are still alive and can heed the warnings. If we realize it too late, then certainly “remote will have become all good from those who are destined for the blazing flame.”  In contrast, those who not only believe but يَخۡشَوۡنَ, i.e. fear God, without perceiving Him, are promised forgiveness and a great reward.  The choice of the word يَخۡشَوۡنَ is to show that they fear of displeasing and disappointing God, ٱلرَّحۡمَـٰنِ, who have encompassed His creations in His Mercy.

As we confront our own mortality through this pandemic, we need to ask ourselves some important questions. How has our belief in the incomprehensible shaped our lives, especially our belief in God? How has it influenced our response to life and our relationships with His creations?  Have we oppressed and abused these creations through our actions? Do we do this even as we profess to believe in God?  Or have we shown mercy as we’ve been shown mercy?  Which of the two types of people, one heading towards hell-fire and the other heading towards a great reward, are we part of?  If we were to die at this time, will we be amongst those who regret not heeding the warnings? Or will we be amongst those promised a great reward?

Relationship between Inner and Outer Dimensions

وَأَسِرُّواْ قَوۡلَكُمۡ أَوِ ٱجۡهَرُواْ بِهِۦۤ‌ۖ إِنَّهُ ۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ (١٣) أَلَا يَعۡلَمُ مَنۡ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ (١٤) هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ ذَلُولاً۬ فَٱمۡشُواْ فِى مَنَاكِبِہَا وَكُلُواْ مِن رِّزۡقِهِۦ‌ۖ وَإِلَيۡهِ ٱلنُّشُورُ (١٥) ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخۡسِفَ بِكُمُ ٱلۡأَرۡضَ فَإِذَا هِىَ تَمُورُ (١٦) أَمۡ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرۡسِلَ عَلَيۡكُمۡ حَاصِبً۬ا‌ۖ فَسَتَعۡلَمُونَ كَيۡفَ نَذِيرِ (١٧)

(13) And [know, O men, that] whether you keep your beliefs secret or state them openly, He has full knowledge indeed of all that is in [your] hearts.  (14) How could it be that He who has created [all] should not know [all]?  Yea, He alone is unfathomable [in His wisdom], all-aware!  (15) He it is who has made the earth easy to live upon: go about, then, in all its regions, and partake of the sustenance which He provides: but [always bear in mind that] unto Him you shall be resurrected.  (16) Can you ever feel secure that He who is in heaven will not cause the earth to swallow you up when, lo and behold, it begins to quake?  (17) Or can you ever feel secure that He who is in heaven will not let loose against you a deadly storm wind, whereupon you would come to know how [true] My warning was?

As we reflect on our belief, God says that He has full knowledge of it.  Sometimes, we are in doubt about our own belief but God knows.  There is nowhere for us to hide our innermost belief nor the reality of our outward actions and words.  If there is any defect in our belief, any hypocrisy, He is aware of it. And if we are heedless, He is also aware of it.  Also true is His awareness of those who are striving to purify their belief and struggling with their tests.  So we should be conscious of the warning that precedes these verses for those who are heedless. And we should cling to the hope of the reward of those who fear Him.

The combination of His two attributes of ٱللَّطِيفُ and ٱلۡخَبِيرُ with the definite article ‘al’, i.e. the Subtle (unfathomable) and the All-Aware, is only used twice in the Qur’an. It is used once here and the other in 6:103.  Asad (1980) stated that the definite article ‘al’ renders the attribute of subtlety to be unique and absolute.  The word ٱللَّطِيفُ has been interpreted by Asad (1980) as “extremely subtle in quality, and therefore intangible and unfathomable”. While Islahi (1980) and Nasr et. al. (2015) interpreted it as His knowledge encompassing the minutest details.  Maududi (n.d.) interpreted it as the One who not only know the hidden truths and realities but also the One who works in imperceptible ways.  Combining ٱللَّطِيفُ with the attribute ٱلۡخَبِيرُ which denotes His Omniscience means that God’s knowledge and Wisdom encompasses in the inner and outer reality of all His creations including us.  It also means that His knowledge and Wisdom covers all events around us. This includes the causes and effects of the interactions of His creations. He works in His unfathomable way to shape these according to His Will and Plan.  

But beyond and perhaps underlying the all-encompassing Knowledge is the kindness and mercy connoted within the attribute of ٱللَّطِيفُ.  In their commentary of this attribute in Surah 42:19, Nasr et. al. quoted al-Tabrisi as interpreting it as God is Kind. And Razi interpret it as God is Righteous and Merciful. It conveys “both gentleness in action and acuteness in perception.” And “it is through the Attribute of kindness and subtlety that God provides for whomsoever He will, since it is by the virtue of this Attribute that God knows the precise needs of every created thing and provides for them.”  

These attributes of ٱللَّطِيفُ and ٱلۡخَبِيرُ underpins the next few verses.  Going back to the commentary of Qutb (1952), both Hell and the Earth are living creations of God. They are part of the inner reality of things.  The word ذَلُولاً۬ means tractable and well trained (Omar, 2008). It is more suitable to describe an obedient animal and the word مَنَاكِبِ means shoulder which again connotes something living.  So God tamed the Earth for us to be its stewards, the children of Adam a.s., as per Surah 2:31. It is therefore a sacred trust for us to care and look after the Earth.  The injunction to travel in it, take sustenance therefrom, and reminder of the return are part of our test.  The command of travelling in the Qur’an usually involves reflecting. We are urged to contemplate on God’s creative powers, linked to verse 1 of this Surah. Additionally, it reminds us of the fleeting nature of life. 

Travelling has been ubiquitous in the 21st century. Unfortunately, instead of travelling as a means to reflect, it is done for its own sake. Instead of better appreciating the Earth and its bounties, we are instead causing pollution and destruction through our travels.  This is partly because we forgot the other half of the equation; that death is imminent.

Instead of justly obtaining our sustenance from the Earth, we are exploiting its resources and wasting them.   We are breaking the trust given to us. Our heedless consumption shows an arrogant notion. We wrongly think we are not accountable.   During this lockdown, we have been denied the ability to travel. Perhaps this is a wake-up call for us to reflect on our intentions behind travelling.  The lockdown allowed us a glimpse of what it could be like if pollution was reduced through reduced travel.  It should prompt us to question the current practices behind the travel and tourism industry. We need to understand the socio-economic, environmental, and spiritual impact, both positive and negative, to our local area and globally.  

We need to re-engage with the inner reality of travelling across a living entity (the earth). She has her own consciousness. We must do this before we can commence our outward travels once this pandemic ends.  An entity that has obeyed God willingly to provide us with shelter and sustenance.  But is she happy with us and our corrupting ways?  Or does she think of us as a burden?  Are we the burden that she will cast forth in Surah al-Zilzalah? What about the goods we’ve produced since man first existed? 

God reminds us of this reality and shake us from our delusion of security in the next two verses.  He who holds the reins to the Earth can surely loosen those reins. This allows her to move, resulting in earthquakes.   Poon (2015) wrote that over the last century there have been over 10,000 strong earthquakes. McGuire (2012) sounds the alarm that climate change is likely to escalate the “geological havoc.”  The melting ice sheets are reducing the weight on the Earth’s crust. This reduction ‘is allowing faults contained therein to slide more easily, promoting increased earthquake activity in recent decades.’  Also scientists are confident that climate change brings warmer ocean temperatures and higher sea levels. This would intensify storms and hurricanes (Center for Climate and Energy Solutions, 2018).  Just in 2019, Bahamas was devastated by a category 5 hurricane.  

In verse 17, there is a shift from God referring to Himself as a third person to first person.  This shift is a literary device. According to Abdel Haleem (2011), one reason for this form of literary device is to convey might.  It conveys the severity of the warning. The consequence is shown by the punishments to earlier generations in the next verse.  We must take the warnings seriously. We should re-evaluate our inner belief and their outward manifestation. Do we continue heedlessly and end up amongst those described in the verses earlier, regretting giving the lie to the warnings that came their way?

Core of the message

وَلَقَدۡ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَكَيۡفَ كَانَ نَكِيرِ (١٨) أَوَلَمۡ يَرَوۡاْ إِلَى ٱلطَّيۡرِ فَوۡقَهُمۡ صَـٰٓفَّـٰتٍ۬ وَيَقۡبِضۡنَ‌ۚ مَا يُمۡسِكُهُنَّ إِلَّا ٱلرَّحۡمَـٰنُ‌ۚ إِنَّهُ ۥ بِكُلِّ شَىۡءِۭ بَصِيرٌ (١٩) أَمَّنۡ هَـٰذَا ٱلَّذِى هُوَ جُندٌ۬ لَّكُمۡ يَنصُرُكُم مِّن دُونِ ٱلرَّحۡمَـٰنِ‌ۚ إِنِ ٱلۡكَـٰفِرُونَ إِلَّا فِى غُرُورٍ (٢٠) أَمَّنۡ هَـٰذَا ٱلَّذِى يَرۡزُقُكُمۡ إِنۡ أَمۡسَكَ رِزۡقَهُ ۥ‌ۚ بَل لَّجُّواْ فِى عُتُوٍّ۬ وَنُفُورٍ (٢١) أَفَمَن يَمۡشِى مُكِبًّا عَلَىٰ وَجۡهِهِۦۤ أَهۡدَىٰٓ أَمَّن يَمۡشِى سَوِيًّا عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٢٢)

(18) And, indeed, [many of] those who lived aforetime did give the lie [to My warnings]: and how awesome was My rejection [of them]!  (19) Have they, never beheld the birds above them, spreading their wings and drawing them in?  None, but the Most Gracious upholds them: for, verily, He keeps all things in His sight.  (20) [And] is there any, besides the Most Gracious, that could be a shield for you, and could succour you [against danger]?  They who deny this truth are but lost in self-delusion!  (21) Or is there any that could provide you with sustenance if He should withhold His provision [from you]?  Nay, but they [who are bent on denying the truth] stubbornly persist in their disdain [of God’s messages] and in their headlong flight [from Him]!  (22) But then, is he that goes along with his face close to the ground better guided than he that walks upright on a straight way?

There is yet another literary shift in verses 18 and 19. God suddenly stops addressing the reader directly as He did in verses 13 to 17. Instead He addressed a third person plural.  Similarly in verses 20 to 22 He switches back and forth between the second person and third person addressee.  As a rhetoric, the rapid change in addressee captures our attention and imagination.  

Abdel Haleem (2011) mentioned that the shift from second to third person denotes displeasure. In this case, it is with the deniers of the truth.  There is a further contrast in these verses. God chose to use His name of ٱلرَّحۡمَـٰنِ (The Most Gracious). This is in contrast to those who deny the truth and give the lie.  Harking back to verse 3, the creations of ٱلرَّحۡمَـٰنِ are in harmony. The Most Gracious keeps all things in His sight, the example of the birds being held in the air.  

Men have longed to fly since time immemorial, from the story of Icarus to the Wright Brothers.  Today we’ve achieved flight but it is not as graceful as the birds’ and not on our own power.  Just yesterday, I heard the news of yet another airplane crash.  Birds on the other hand do not fly into each other. Most of their flying accidents seem to involve human constructs like planes and windows.  Their ability to fly independently and gracefully is a gift from ٱلرَّحۡمَـٰنِ who holds them aloft and guide them.  

Our attention is drawn to the ultimate truth by all these contrasts. Like the birds, we need His Mercy for sustenance and protection. That’s the central message of this Surah.  Those who disbelieve are in essence being ungrateful. They are self-deluded to think that they are secure in their provisions, in their travels. They feel secure in every aspect of their lives because they have the technology and the know-how.  Yet, the very news of the airplane crash highlights that this sense of security is an illusion.  Similarly, in this current pandemic, we are confronted with the security of our health and of our food supply.  The reason behind the panic buying is that we suddenly feel insecure.  Can we then still deny our reliance on ٱلرَّحۡمَـٰنِ?

God compares the deniers of truth to one who walk with his face close to the ground, as if he was crawling.  Of this description, Islahi (1980) explained, “The verse says that like dogs these people are slaves to their desires. Just as a dog walks face down on the ground sniffing about in the hope to find something in a similar manner these people have also entrusted their reins to their desires instead of their intellect; they too walk about face down with closed eyes following their whims and desires. He who is after his desires can never be guided.” 

Yet today, the indulgence of desires is prevalent in society.  With a click, you can order what you want and get it within days or even minutes.  As for entertainment, it is round the clock.  This pursuit and indulgence of desires distract us from the reality of needing God’s mercy in every aspect of our lives. We fail to realize that this distraction increases our ingratitude. Eventually, we think of ourselves as self-sufficient.  We think that because we can satisfy our every desire we are in control.  Fortunately, the pandemic puts paid to this illusion. It shows us that we are not in control. We are not able to indulge as we used to, even to travel and see our loved ones.

Dialogue with those who reject the truth

قُلۡ هُوَ ٱلَّذِىٓ أَنشَأَكُمۡ وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَٱلۡأَفۡـِٔدَةَ‌ۖ قَلِيلاً۬ مَّا تَشۡكُرُونَ (٢٣) قُلۡ هُوَ ٱلَّذِى ذَرَأَكُمۡ فِى ٱلۡأَرۡضِ وَإِلَيۡهِ تُحۡشَرُونَ (٢٤) وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَـٰدِقِينَ (٢٥) قُلۡ إِنَّمَا ٱلۡعِلۡمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۟ نَذِيرٌ۬ مُّبِينٌ۬ (٢٦) فَلَمَّا رَأَوۡهُ زُلۡفَةً۬ سِيٓـَٔتۡ وُجُوهُ ٱلَّذِينَ كَفَرُواْ وَقِيلَ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ (٢٧) قُلۡ أَرَءَيۡتُمۡ إِنۡ أَهۡلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوۡ رَحِمَنَا فَمَن يُجِيرُ ٱلۡكَـٰفِرِينَ مِنۡ عَذَابٍ أَلِيمٍ۬ (٢٨) قُلۡ هُوَ ٱلرَّحۡمَـٰنُ ءَامَنَّا بِهِۦ وَعَلَيۡهِ تَوَكَّلۡنَا‌ۖ فَسَتَعۡلَمُونَ مَنۡ هُوَ فِى ضَلَـٰلٍ۬ مُّبِينٍ۬ (٢٩) قُلۡ أَرَءَيۡتُمۡ إِنۡ أَصۡبَحَ مَآؤُكُمۡ غَوۡرً۬ا فَمَن يَأۡتِيكُم بِمَآءٍ۬ مَّعِينِۭ (٣٠)

(23) Say: “[God is] He who has brought you [all] into being, and has endowed you with hearing, and sight, and hearts: [yet] how seldom are you grateful!”  (24) Say: “It is He who has multiplied you on earth; and it is unto Him that you shall be gathered [on resurrection].”  (25) But they [only] ask, “When is this promise to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!”  (26) Say thou, [O Prophet:] “Knowledge thereof rests with God alone; and I am only a plain Warner.”  (27) Yet in the end, when they shall see that [fulfilment] close at hand, the faces of those who were bent on denying the truth will be stricken with grief; and they will be told, “This it is that you were [so derisively] calling for!”  (28) Say [O Prophet]: “What do you think?  Whether God destroys me and those who follow me, or graces us with His mercy – is there anyone that could protect [you] deniers of the truth from grievous suffering [in the life to come]?”  (29) Say: “He is the Most Gracious: we have attained to faith in Him, and in Him have we placed our trust; and in time you will come to know which of us was lost in manifest error.”  (30) Say [unto those who deny the truth]: “What do you think?  If of a sudden all your water were to vanish underground, who [but God] could provide you with water from [new] unsullied springs?”

This section deals with the dialogue with those who reject the truth. But it is also a lesson for all of us.  I am struck by the link this section has to the first section.  God said He created death and life in order to test us which among us are best in conduct.  In verses 23 and 24, the address to these people starts off with life. He created us, given us the faculties that we need to truly reflect and understand. Then in verse 25, He alluded to death in the following words of resurrection وَإِلَيۡهِ تُحۡشَرُونَ. The reality of death is our needing to account for our deeds before God.  By that time, it is too late to regret what we have done, our ingratitude, and our self-delusion.  

In the UK, the pandemic has affected over 40 thousand families whose loved ones died of Covid-19.  Amongst them are a disproportionate number of the Black, Asian, and Minority Ethnic (BAME) communities. Especially those lower wage workers who are part of the frontline like in transport or retail. And those living in deprived areas (Public Health England, 2020).  Death has been made very real for those of us in these categories but so is the injustice and inequality.  Part of the problem is that our economy’s capitalistic nature rewards the wealthy. These individuals, mostly shareholders of large corporations, benefit from increasing shareholder values. Meanwhile, these corporations are cutting costs. Jobs are being lost, affecting the working class. So the wealth is increasingly concentrated at the top and not widely circulated within society.

If God is testing us as to who is best in conduct, we must ask ourselves a question. Can we truly say we have excelled in our conduct and actions? This is especially important when we are not addressing these issues of social and economic injustice and inequality?  These are the same issues in which some of the earliest verses in the Qur’an addressed. For example, God addressed the hoarder of wealth in Surah al-Humazah.  The concept of purification of wealth through zakat and voluntary charity serves a fundamental purpose. It opens up the wealth that God has given to some, allowing it to be accessed by all.  It is our self-delusion and our ingratitude that we think our wealth belongs to us because of our hard work. This delusion prevents us from seeing our responsibility to ensure the rights of others on our wealth.

Another type of injustice in line with the last verse of this Surah is the environmental injustice.  The issue of the increasing severity of drought due to climate change is under active research (Carbon Brief, 2018).  The lack of water gives rise to many challenges such as food insecurity, health and sanitation issues, population displacement etc.  Sanitation is of the utmost importance during this pandemic. The areas currently experiencing drought are at an even greater disadvantage.  The verse reminds us that the power to provide water belongs to Him. So we should be questioning ourselves as to why ٱلرَّحۡمَـٰنِ has allowed the Earth to withhold this provision.  

I see climate change and its effects as a sign of our ingratitude. We are spreading corruption on land, sea, and air through our excessive pursuit of material wealth. We are consuming portions that are not ours but those of future generations. Coupled with the socio-economic injustice, a small minority elite class is actively consuming the Earth’s natural resources, hoarding their wealth.  We see this same scenarios again and again throughout history starting with the people of Nuh a.s. We should take stock as to whether we fall into the category of those who reject the truth by virtue of our ingratitude.

References

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McGuire, B. (2012). Climate change will shake the Earth. The Guardian. [online] 26 Feb. Available at: https://www.theguardian.com/environment/2012/feb/26/why-climate-change-shake-earth [Accessed 19 May 2020].

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Poon, L. (2015). Mapping 100 Years of Earthquakes, in 3-D. [online] CityLab. Available at: https://www.citylab.com/environment/2015/10/mapping-100-years-of-earthquakes-in-3d/409894/.

Public Health England (2020). Disparities in the risk and outcomes of COVID-19. [online] Available at: https://assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/890258/disparities_review.pdf.

‌Qutb, S. (1952). In the Shade of the Quran.  Translated by Adil Salahi.  Islamic Foundation (UK).

Renovatio (n.d.). Can an Islamic Natural Theology Explain God’s Silence Today? [online] Renovatio | The Journal of Zaytuna College. Available at: https://renovatio.zaytuna.edu/article/can-an-islamic-natural-theology-explain-gods-silence-today [Accessed 2020].

1. Plural of tafsir which is the arabic for exegesis. ↩︎