Alhassanain(p) Network for Heritage and Islamic Thought

A Bounty in the Hearts of Mountains

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ

Do you not see that Allah sends down water from the sky, then We bring forth therewith fruits of various colours; and in the mountains are streaks 1 , white and red, of various hues and (others) intensely black? (al-Fatir, 35/27)

In the Qur’an, the descriptions of the wondrous macrocosm designed by the Creator have been mainly divided into two. The first is the explanation of the intricate system of creation and the existence of awe-inspiring phenomena, the endless marvels of which man witnesses throughout the vast expanse of nature.

For those whose personal beliefs are underpinned by a Divine worldview and who regard the universe as having been originated by the intelligent design and perfect wisdom of a Creator, every moment provides an opportunity to contemplate over an aspect of existence, and gather important lessons from its structure and organization. In this manner, they clearly perceive the glory and radiance and the wise hand that has elegantly penned the pages of existence.

The second is the account of the dazzling realities that lie beyond the natural world, which are remote from the complex mechanism of the material realm and possess expansive horizons which are not subject to the conventional principles and laws that we are used to. As a result, our perception and understanding of the mysteries of the latent aspects of existence is naturally limited and in fact, the knowledge of mankind is like an insignificant drop in front of a vast ocean when it comes to the unknown and secret elements of the non-material world.

Qur’anic exegetes have commented on this second type of wonder at some length, although in truth, no amount of deliberation about these mysteries - even if one manages to pierce the veils that shroud them - can illuminate more than a small portion of the happenings in the world beyond. This is because, as indicated earlier, the entire realm of existence is far more vast and expansive than this natural world, and within it, the non material world is far richer and more extensive than the material world and due to their intrinsic limitations, the scientific tools at the disposal of mankind are not powerful enough to study and analyze most of these matters.

However, even in the particular case of the phenomena perceived in the natural world, we can conduct our research and attempt to determine the facts in two ways; one is to interpret the Qur’anic verses in the light of modern knowledge and to analyze the various natural orders (animals, vegetation, inanimate matter, etc.) and compare scientific findings with the Qur’anic accounts to conclusively demonstrate that there is no discordance or contradiction in the two, and that reason and intellect also confirm the word of God.

We should bear in mind that although scientific knowledge provides the illumination that has solved some mysteries, it is not capable of dispelling all the secrets in creation. (Of course, one should not compare the

knowledge derived from the Qur’an with scientific hypotheses, because science is based on experiments and research, and theorems based on experimentation are shaky and unreliable, and throughout its history scientific principles have been subjected to amendments and then the old notions filed away. In fact the Qur’an, which has an eternal hue, and is remote from every uncertainty, should be the first point of reference, against which the validity of scientific discoveries should be judged.)

Secondly, in relation to these wonders of the natural world and when studying the various creations that make up existence, we must also keep in mind the prevailing circumstances at the time of the revelation of the Qur’an, and the capacity of the audience in those days. We need to consider the level of ability, technology and understanding of the people who lived in that era, and who did not generally possess the means to investigate some of the more obscure unexplored and unknown matters of creation. And through this we come to realize the extent of the miracle of the noble Prophet (S).

And in fact, about the verse under consideration, the major focus of our research is of the second type, as we will now explain:

Mines containing multihued precious gemstones are substantial sources of income for the countries that possess these valuable treasures. These stones of various colours are stored in the depths of mountains in particular locations around the world and are extracted by a variety of tools and skilful processes. Thereafter, they are exported all over the world bringing much wealth and importance to the countries which produce them.

Although mines containing precious gemstones are found and excavated in most countries, however the number of rich mines in countries such as Iran, Italy, China, South Korea, India and Portugal are more abundant than in other locations. The primary colours of the stones are white, black and red, while other colours can be considered as secondary.

In the verse under consideration, the Qur’an describes the primary colours of the stones found in mines all over the world, as well as mentioning the secondary colours:

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ

Do you not see that Allah sends down water from the cloud, then We bring forth therewith fruits of various colours; and in the mountains are streaks, white and red, of various hues and (others) intensely black? (al-Fatir, 35/27)

If the facts contained in the verse above have not come from the Creator of the mines - the Almighty Creator who has created every atom in the universe and who possesses comprehensive and direct knowledge of every part of existence - where else could it have come from?

The noble Prophet (S) passed his blessed life in the cities of Makka and Madina, and only undertook two short journeys away from the Arab peninsula; once in his childhood when he accompanied his uncle who had taken a caravan to Syria, and another time in his twenties, when he conducted business as an agent of Khadija, once again to Syria.

As for the various mines that contain precious stones of various hues, which nowadays are considered as part of the national treasures of countries and which provide benefit to nations, they are only found in a handful of other countries, and not in Syria. Furthermore, they are found deep in the bowels of mountains, so how could the Prophet (S) have known of their existence and nature from any other source of information?

Would it be possible for an ordinary person, who did not possess insight or any spiritual connection with the source of all existence and who could not display any miracle and who had no access to revelation, to possess such knowledge in those days? And was the fact that he did possess this knowledge not a proof that he was connected to the Originator of creation and received revelation from Him? In fact, in those days people did not generally spend much time in contemplating about the mysteries of nature or trying to uncover the innumerable secrets of the various materials and creatures in the world.

In those days which human being possessed this solid and well-rounded knowledge where he was not only aware of the existence of these mines, but also spoke of future generations who would extract precious stones (which have been enumerated alongside the rainwater as one the bounties of God) from these mines which were hidden deep in the depths of mountains?

Aside from the eloquent nature of the verse above, which might have an outward similarity with other literary works, it possesses a unique distinctiveness and undeniable majesty that makes it transcend the reach of human endeavour. The verse mentions two bounties and their intimate connection with the life of man; one is the bounty of vegetation and the other is the bounty of inorganic materials.

Vegetation in the form of colourful fruits and some grains which have been mentioned at the beginning of the verse ensures man’s nutritional needs and strengthens his body, while the second bounty, that of mountain ranges, provide the raw materials from which man can build a shelter for himself. In truth, the Qur’an mentions these two bounties and draws the attention of man to these two sources of his most basic and fundamental needs, food and shelter.

The wise Creator created the surface rocks for man to use while he had not yet advanced past the scientifically stagnant period of history, while He had kept more variegated gemstones for human beings to use when their civilizations flourished and their knowledge developed so they may harness these better materials to construct modern types of buildings. We know that in ancient times, people did not have access to (many) multicoloured stones to use in their constructions.

In those days, most of the rocks that were used by the people were of the poor variety commonly found in all mountain ranges across the world, which were easily accessible to all. They would use these rocks to lay down the foundations of their houses, or occasionally to line the roofs of their buildings. It is in more recent times that man has acquired the skills and developed the equipment and modern machinery to successfully extract precious stones from the deep recesses of mountains and put them to use in various constructions.

In the next verse, God states:

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ

And of men and beasts and cattle are diverse colours, likewise; only those of His servants who are possessed of knowledge fear Allah; indeed Allah is Mighty, Forgiving. (al-Fatir, 35/28)

Apart from the colours of objects and the stones inside mountains, in this verse God mentions the diverse colours found amongst human beings, who are fair and dark-skinned; and about animals also, there is a mention of the expansive palette of colours that they exhibit.

As we have seen, the Qur’an clearly alludes to the wide variety of colours found throughout the mineral, plant, animal and human kingdoms and opens a door of enquiry so that everyone can can look into nature and its processes and marvel at the intricate system that is behind even the minutest particles in the vast fabric of existence.

The Qur’an declares that these wonders of creation, each of which is a sign of the endless knowledge and grandeur and power of God Almighty, can only be truly appreciated by those who possess intellect - those whose minds are illuminated by the light of insight, wisdom and mature vision - who realize that the grand construction and system of the universe with all its splendour is but an insignificant manifestation of His power and capability. They consider the entirety of the pages of the book of creation to be a testimony to the influence of the design and supreme intellect that is behind its creation.

Indeed! Those who possess insight and intellect, when they witness the wondrous design and aim and programming and far-reaching wisdom that is evident in the world around them and in the celestial bodies and in the heart of atoms and stones and in every aspect of the universe, from the smallest to the biggest object, they are irresistibly drawn to the limitless perfection of the Creator and they constantly hasten towards Him with eagerness, fervour and perfect faith.

The explanation and exegesis of this verse demonstrates another example of the miracle of God’s speech, which has not been considered by the great exegetes in their works.

Reference

1. According to the author of the lexicon, “Mu’jam al-Wasit”, the word “al-jadad” refers to a portion of an object whose colour is different from the surrounding, and this meaning is more consistent with our discussion. Mu’jam al-Wasit, 1/110.

Resurrection from the Sleep of Death

خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ

Their eyes cast down, going forth from their graves as if they were scattered locusts. (al-Qamar, 54/7)

Metaphors and similes are effective rhetorical devices used in literature to eloquently convey the intended meaning. Three aspects make up every simile: the first entity, the second entity (which is being compared to the first) and the similitude between the two. However, the important point in order to appreciate the eloquence of the speaker or the skill employed in constructing the imagery contained in the phrase is to understand the similitude correctly, because the reason for using the simile to convey the intended meaning is embedded in the type of similitude that has been used.

Especially in the case of Divine revelation and the Qur’anic verses, which are precise and full of meaning, it is important to ponder more carefully about the various aspects of similarity between the two objects which are being used in a simile, in order to uncover even more of the fascinating secrets contained in God’s words and to enable man to imbibe from the limitless oceans of God’s knowledge to the extent of his own capacity.

In their exegesis of this verse, the eminent commentators of the Qur’an have explained that the basis of the similitude is the swarming of mankind out their graves and scattering out into the plains of the place of gathering (mahshar ), because of the momentous advent of the day of Judgement. That explosive event will be heralded by the destruction of the universe and the abrupt collapse of the cosmic order and the emergence of mankind from their graves. It will be such a terrifying and dreadful event that men will scatter in confusion and disperse aimlessly just like locusts when they swarm out of their larvae. They will begin to move, but not consciously towards any destination.

The commentators have correctly explained the usage of this simile based on the description (muntashir ) which comes at the end of the verse, and have painted a picture of the extraordinary state of confusion and terror that will prevail upon mankind on that day, when every order that is familiar to them will have been transformed; nevertheless, it would be better not to confine the discussion to just this one aspect of the similitude, but to explore the meaning of its other aspects also. This would allow us to better understand the object of the verse, which is to describe the astonishing scenes of the great day of judgement.

There is no doubt that one day the present order in the cosmos will undergo a tumultuous upheaval, and following a cataclysmic event, it will be brought to an abrupt end. Not only shall the earth be subjected to convulsion and turmoil, but the stars will also die and the galaxies will break up and fall silent; in other words, that universal explosion will devastate the heavens and the earth simultaneously, and the prevailing system and order in creation will be completely transformed, bringing an end to the life of the universe and its inhabitants and the annals of created beings.

Indeed, this total annihilation of the cosmos, in which no single creation will be identifiable, is the inevitable future of our world. Then, graves will be upturned, and the earth, in obedience to the directive of its Lord, shall reveal the age-old contents and secrets that she had hidden in her bosom, and lighten her burden.

If man looks at the constitution of his own body, which is made up of various elements found in the earth and water, he will realize that this body will one day be absorbed into the earth and provide sustenance for fruits and plants and thus be dissipated all over the world; or his molecules might be ultimately shaped into drops of water that find place in the vast oceans.

The elements that make up our bodies are the result of changes that have occurred under a special set of causes and conditions; not only does the body of every human being reach its form through the same procedure, but when it decomposes and decays into atoms at the end of its life, it once more becomes sustenance available to other life forms. And in this way the constituent elements of one body are preserved, even while transmuted, in the world. Therefore the idea of a renewal of life after death is not difficult for man to picture.

Why should it not be possible to rejoin these scattered substances, which have been dispersed to every remote corner, by gathering them all from the embrace of the earth and the clutches of the winds, and bring them together in a new form and shape? In fact, at the beginning of its creation, the same thing had occurred, and in the same manner.

This was a glance at one aspect of the astonishing and abiding greatness of God regarding the arrival of the day of judgement.

However, it seems that what is more important and arresting in the simile used in the verse above describing the dispersal and thronging of mankind on the day of gathering (mashhar ), is their emergence from their graves which resembles the swarming of locusts out of the ground.

The beginning of the verse alludes to this also. Human beings lie in the earth after death for an interval, waiting for the command of God to bring the dead back to life and to emerge from the graves.

This will occur after the second blowing of the trumpet and the piercing shout, which will envelop the entirety of creation and immediately bring humanity back to life and out of their graves. Similarly, locust larvae lie dormant and buried in the earth just like the dead. The pregnant locusts insert their bodies into the ground and lay their eggs deep in the earth and then secret a liquid over the eggs to cover them. This liquid protects them from the elements and in fact, forms a temporary tomb for them.

The larva capsule of the locust remains inert in the ground just like a dead corpse in the tomb that has been prepared for it to be buried in; although it possesses a very thin and delicate wall, the wall is sufficient to protect the larva for the necessary time. In fact, it is just like the shroud (kafan ) that has been wrapped around the body of a dead person.

During the autumn and winter months, the larvae remain motionless and then, when spring comes, they open up to release the locust within. The insects are now ready to bring to an end their waiting (barzakh ) and to leave

their tombs. After emerging out of the ground, according to certain factors and circumstances, they take to flight.

Indeed, the situation with dead humans is the very same. The various parts of the human body that have decomposed into the earth are changed like everything else, according to the laws of nature. By the will of God, they will become enlivened at the advent of the day of judgement, and just like the newly hatched locusts, they shall emerge from their graves and hurry to the appointed meeting place ofmahshar . They would display their original features which were shrouded and hidden; once more the human being would have his essential being restored in a new form.

The simile employed by the Qur’an is possible the most accurate and subtle similitude in this regard, and can be readily understood and perceived by every individual. The verse clearly portrays the state of man when he is restored to life.

God informs his servants and advises them to observe the newly-hatched locusts as they emerge from their tombs in the earth, and then bring to mind the beginning of their own new lives when they will also come out of the earth. In this manner they will be convinced that this event will certainly come to pass and that their own fate will unfold in the same manner and that that day is waiting for him.

Man’s constitution can accept various changes but he will not accept that the kernel of his being should become non-existent. Through this example, he will see that just like other bodies, the characteristics of his constitution are lost but nothing is lessened from his essence. In fact, his essence and ego remain conscious and indestructible throughout all his evolution, until the day of his final reckoning arrives.

According to the views stated above and through the use of such an elegant simile, one can translate the verse under study as follows: “They go forth from the graves like locusts and are scattered on the plains of the gathering-place (mahshar ).”, contrary to the usual translations which state, “They go forth from their graves, and like locusts are scattered on the plains of the gathering-place (mahshar ).”1

Reference

1. In the science of rhetoric (‘ilm al-ma’ani), there is a discussion about negation (salb) and affirmation (ijab) in a sentence; if the similitude in a simile is positive (affirmative simile), then it applies to both the adjective and the noun of the simile. Now in the verse under discussion, the word jirad (locusts) has been described by the adjective muntashir (scattered), therefore the similitude which is the “emergence from graves” applies to both muntashir as well as jirad.

The Wise Counsel of Luqman

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

when Luqman said to his son while he admonished him: O my son! do not associate aught with Allah; most surely polytheism is a grievous iniquity (Luqman, 31/13)

Human life is governed by a system of personal responsibility. Duties begin from the earliest stages of life and continue till its end; at no moment can an individual claim freedom or separation from some form of obligation. As long as ability exists, it has an associated responsibility attached to it, and only when death finally catches up with a person, it brings to a close the roster of his duties also.

Generally, the sense of responsibility is based on intellectual principles, and the reasons for abiding by the laws of religion also go back to these same principles. This is because, in societal affairs as well as personal life, religious laws and directives conform to the general perception of the intellect. As an individual’s understanding and awareness deepens, his desire and readiness to discharge his responsibilities will increase and intensify, because awareness of ones responsibilities and obligations is an essential prerequisite for the felicity of mankind.

The effect of conduct and actions is far greater than that of conversation and speech; the personal qualities of a teacher and the manner of his behaviour have a great and fundamental impact on his students. Practical training by example has a crucial effect on the minds of those being nurtured, and influences their character to an extent that cannot be compared to mere literal and verbal exhortation.

When an individual wants to become a mentor and oversee the spiritual and moral training of others, even if uses the most advanced techniques of teaching, he still needs to have exemplary personal qualities so that he can create a suitable environment for nurturing excellence. He must be able to transfer the wealth of God-wariness (taqwa ) into the confines of minds and thoughts so that he can bring about an internal revolution in his charges, the most important of which is to foster the virtues of sincerity (ikhlas ) and safeguarding their minds from corruption.

One who seeks success in nurturing, must himself display impeccable virtue and moral conduct, so that his words and advice have the desired effect; otherwise, if he is lax in performing his own duties, it is obvious that his efforts at nurturing others will be in vain. This is especially the case when his actions and manners are closely observed by the students who then find his words inconsistent with his acts.

When a mentor’s inner self is devoid oftaqwa of the all-Creator and he himself does not lead a virtuous life, people will evaluate and judge him and find his conduct wanting, and consequently common trust in him will be shaken and weakened. People will not then be prepared to accept him as a guide and role model in order to achieve moral excellence.

In the verses under discussion, through a series of his recommendations and sagacious counsel, we are introduced to the wisdom of Luqman, who had access to the ultimate source of knowledge and information. His radiant

face was familiar and famous amongst his people; and the best utterances and insights of the day could not match even excerpts of his statements.

This learned sage turns his attention to the moral training of his son with particular care and creativeness. He addresses his son by giving him beneficial advice, and by explaining to him the correct course and the nature of his duties. He shows him how to lead a noble life, through which the maxims of spiritual and moral values can best be experienced.

In the beginning, in order to motivate his son, to energise the intuitive truths latent in him and to guide him towards his ultimate goal, he clearly sets out for him his duties towards his Creator and reminds him of God’s unity. This is to illuminate his mind and insight so that he becomes able to prevent himself from deviating from the path of monotheism (tawhid ) and straying into polytheism (shirk ). Therefore, he counsels him in the following words:

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ {o} وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

And when Luqman said to his son while he admonished him: O my son! Do not associate aught with Allah; most surely polytheism is a grievous iniquity. And We have enjoined upon man concerning his parents - His mother bears him in weakness upon weakness, and his weaning is in two years - Give thanks unto Me and unto your parents. Unto Me is the journeying. (Luqman, 31/13-14)

In the first verse, mention is made of how Luqman draws his son’s attention to this exalted truth so that he would not digress into the swamp of error, but rather discover that behind the apparent world and the intricate complexity of creation, there exists a single unique Power who has originated the system of the universe and who controls and regulates it according to an elaborate scheme and an all-knowing intention and purpose. Therefore, only such a sublime existence deserves to be worshipped. In this regard, he must fulfil his duty towards this Eternal, Needless Being and continually express his thanks and gratitude to Him.

In the second verse, the words of Luqman are cut off, and his silence here raises a question: why did Luqman stop talking at this point? After explaining to his son his responsibilities towards his Lord, it was necessary next to outline his duties towards his parents so that he could properly discharge his responsibilities to his mother and father.

It seems that the reason why Luqman became silent at this juncture and did not elaborate upon the duties of a child towards its father and mother is contained in the subtle point that in this case, it was Luqman himself who was the father. If he brought up the subject of filial obligations, which included politeness, respect and gratitude to the father, it would be as if he was requesting his son to display this behaviour to him personally. It would be tantamount to asking his son to repay him for all his efforts and guidance throughout his childhood and later years, to obey his directives and to never forget his favours.

The speech of a distinguished and wise man like Luqman, who had gathered within his personality so many diverse virtues, cannot be interpreted in this manner, and in truth, it would be an injustice to his station to do so. Secondly, by himself reminding his son of his filial responsibility Luqman is in fact pointing out to his son’s his obligation and indebtedness to himself, an act which does not befit a man who has attained such a high spiritual station.

By considering this subtle and significant matter of courtesy, we can understand the reason why Luqman stops speaking at this point, and through his meaningful silence, appreciate his exemplary moral qualities. As Luqman falls silent and refrains from mentioning the filial responsibilities of a child, Divine revelation takes over and instructs mankind about the rights of parents.

Naturally, Luqman’s son is also obliged to toil his utmost to fulfil his duty towards his father and mother in obedience to the command of God. Once more, Luqman begins to speak and continues to counsel his son, this time advising him about his duties toward his fellow members of society:

يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ {o} وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

O my son! Keep up prayer and enjoin the good and forbid the evil, and bear patiently that which befalls you; indeed these acts require courage; and do not turn your face away from people in contempt, nor go about in the land exulting overmuch; surely God does not love any self-conceited boaster. (Luqman, 31/17-18)

In this part of his speech Luqman advises his son about the fundamental external traits which he should adopt so that he may preserve himself from corrupting his soul; in the same way, from amongst the many inner moral vices, he singles out one. He admonishes his son, who is about to enter and participate in society, to beware of behaving with conceit, which would be an outward manifestation of the negative aspects of his personality, and it would have far-reaching consequences. If arrogance becomes part of an individual’s character it will affect every aspect of his personal and social interactions, inevitably resulting in his downfall and disgrace in the society.

In addition, arrogance always results in an adverse reaction from the people and opens the door to general dislike towards the conceited individual. This backlash makes societal life difficult for everyone and thus, it was necessary that Luqman’s son took his father’s advice seriously and avoided that which, in his father’s wise judgement, was against the moral code of society life, and which make it difficult to form sound relationships with his fellow citizens. He must realize that selfishness and egotism only lead to loss, and is never the desirable course; moreover, God detests arrogant behaviour, Finally, selfishness is a factor which stunts man’s spiritual progress and becomes an obstacle in his journey to the proximity of God.

Thereafter, Luqman counsels his son to inculcate in himself righteous traits, and purify his soul from that which would corrupt it, as this was the only way to ultimate felicity and salvation. He urges him to always adopt moderation in his conduct, saying:

وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ

And pursue the middle course in your going about and lower your voice; surely the most hateful of voices is braying of the asses. (Luqman, 31/19)

The Expansive Earth

وَالأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

And the earth, We have made it a wide extent; how well have We then spread (it) out. (al-Dhariyat, 51/47)

وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ {o} وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ

And the earth - We have spread it forth and made in it firm mountains and caused to grow in it of every suitable thing. And We have made in it means of subsistence for you and for him whom you cannot sustain. (al-Hijr, 15/18-19)

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا {o} أَحْيَاء وَأَمْوَاتًا

Have We not made the earth to draw together to itself; (prepared for) the living and the dead? (al-Mursalat, 77/25-26)

One of the branches of the ever-increasing knowledge of mankind in contemporary times is the methodology of exploiting the earth’s natural resources and God-given treasures. Scientists have always been apprehensive that unplanned tapping of the existing resources would engender problems for future generations. For this reason, elaborate and extensive programs and projects have been designed by experts to optimally utilize the natural resources, which are an influential factor in the determination of the wellbeing of human societies.

Many conferences have been held to discuss the soundest way to exploit these natural resources, so that adequate attention is paid to the fundamental and vital needs of humanity as well as ensuring that these needs are met in a balanced and equitable manner. No scientist will endorse the principle that each individual is free to exploit nature in a manner that is to his sole and limitless advantage.

However, God, the All-wise - whose wisdom is barely reflected by the entirety of man’s knowledge - had also made arrangements for this important issue at the time of the creation of the earth; indeed this is a proof of the intelligent, knowledgeable and capable design that underpins existence. He made man aware of these blessings and invited him to make lawful use of them. Man has been required to take advantage of the Divine bounties in the earth in a thoughtful manner and not to give way to excess and overindulgence in an attempt to acquire as much as possible, which would ultimately cause a disparity between needs and consumption. If these resources are managed correctly through a system of organization and control, then neither scarcity will affect them nor will these plentiful resources be depleted.

In the days when the human population was not even one-third of the present number and many of the earth’s resources had yet to be discovered, poverty and famine arising from ruined crops was much more common than it is today. Indigence and hunger were constant afflictions and would cause widespread death amongst human societies.

Nowadays, although the earth’s population has increased manifold, those unfavourable circumstances no longer prevail (in the same abundance), even though contentment and moderation in consumption is not only less than in previous times, but has given way to wastage and shameful excesses. Furthermore, in order to balance their markets, many countries actually destroy a substantial amount of their agricultural produce annually, a fact that distresses the heart of every free-thinking individual.

Thus, poverty and scarcity arises due to the method of exploiting resources and its disproportionate distribution - and not because of a decrease in the earth’s natural resources themselves - and consequent to the clash between demand and profiteering and the corruption that arises as a result, the social fabric and harmony is torn apart; in reality this unfair utilization of resources is due the culture of excess on the one hand, and the absence of contentment and the insatiable appetites of today’s greedy and selfish individuals on the other.

Let us also cast a glance at the very distant past:

It is not known when the earth initially acquired the capacity to support life and when the first living creatures appeared, developed and multiplied on it. The exact date when man walked on earth is likewise shrouded in mystery and thus far no convincing answer to this riddle has been presented by researchers. Whatever has been postulated in this regard is based on a chain of theories and suppositions and not on any conclusive and well-accepted facts.

If we consider this earth, we find that we do not know how old it is, nor do we have any method to determine its age with any certainty, and every opinion on this matter is no more than a conjecture, which does not shed much light on its past and its true nature. When historians commonly disagree about events that are just a few centuries old, what kind of theory can reliably explain an episode that occurred in the system of creation several million, or rather billions of years ago?

We do not even know when life and subsequently, man, first appeared on earth; what we do know for certain, however, is that God has provided an abundant variety of materials for the benefit and needs of every living thing (humans, animals and vegetation) without the least parsimoniousness.

Every creature and plant can draw sustenance and nutrients for its survival and development from the earth. Since the earth is limited in size, it follows that the food it can produce is also limited. These limitations seem to indicate that the earth would be unable to provide for the needs of all its inhabitants over a prolonged period of time.

This however, through an astonishingly complex and regulated system that governs this small planet - which has so many diverse and different aspects and is intricately linked to its store of resources - every living creature and plant receives its sustenance. And this has been the case from the obscure beginning of creation, and will continue till the end of time, while the resources are not exhausted or even diminished. This amazing miracle of creation is a fact that is undeniable and in this regard, the Qur’an declares that the earth has the capacity to support the entirety of its inhabitants and satisfy their various and diverse needs:

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ

And We have made in it means of subsistence for you and for him whom you cannot sustain. (al-Hijr, 15/19)

And so we see a constant and continuous process in the earth which progresses in association with a special system of controls on a pre-planned and guided course.

When man desired to build houses and the supplies he needed were bricks, stone and lime, God placed these simple materials at his disposal so that he could take steps to alleviate his basic needs and make a shelter for himself.

However, nowadays, due to urban overpopulation, especially as people move into the main townships, and due to the problems associated with overcrowding and the increased communication of people with one another, man even needs buildings with more than one hundred storeys. In His infinite wisdom and knowledge that encompasses every particle in the universe of existence, God endowed within the earth - many millions of years ago - the raw materials that would one day be used for construction (stone and clay and iron) in the shape of quarries and mines. He then inspired man to create and invent and made these materials accessible to him so that he may advance in the world by extracting these pre-prepared stores from the depths of the earth and utilizing them in providing for his needs.

The foregoing discussion described the adequacy of the earth’s resources in catering for the needs of mankind and his fellow creatures throughout its history and for as long as life-forms exist on it and wish to make use of its provisions.

The Qur’an also emphasises this very same point, and adds that the earth not only sustains every living being, but accommodates the dead as well.1

Although man’s development and transformation will never evolve away from his fundamental humanness and the essence of his existence and constitution, nevertheless, in his material trappings, man has come a long way in the course of time, and this is evident across the world.

Death is the inescapable end of every living being that inhabits the earth and the earth itself is ever ready to welcome the remains of the dead in its embrace. Sooner or later, the bodies of humans go back to the earth, as do the carcasses of animals. Every variety of vegetation - from leaves to the trunks of trees - is likewise gradually assimilated into the earth’s stores.

Therefore the earth is at once the main support for human life and the source from which mankind can gather bounties, as well as the burial place for all living things; thus, the Qur’an states:

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا {o} أَحْيَاء وَأَمْوَاتًا

Have We not made the earth to draw together to itself; the living and the dead. (al-Mursalat, 77/25-26)

That which resonates with the principles of nature is purpose and the pursuit of perfection; indeed these are the distinct and well known properties that permeate creation and are the immediate and consecutive fruits of Divine planning. Therefore, imperfection and diminution - which are the

outcomes of chaos and unwise planning - have no place or meaning in the system of existence.

Thus, when we contemplate the foundations of existence, we come to realize that it abounds with splendour, grandeur and greatness. The Qur’an states in this regard:

مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ

You will not see any incongruity in the creation of the Beneficent Lord; then look again, can you see any disorder? (al-Mulk, 67/3)

Behind the system of creation of the all-Merciful God, one will not find inadequacy and disorderliness; carefully look again and again, do you see any flaw? No!

Therefore, indifference towards, and ignorance of the various phenomena that are manifested in the world and of what goes on around mankind, has consequences that will form obstacles to the ultimate felicity of humanity.

Reference

1. Have We not made the earth to draw together to itself; the living and the dead (Al-Mursalat, 77/25,26)