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Part 66
Sura Ghashiyah 88:17-26
17. "Do they not look at camels, how
they are created?"
18. "And at the Sky, how it is raised
high?"
19. "And at the mountains, how they
are fixed firm?"
20. "And at the Earth, how it is
spread out?"
21. "Therefore do thou give
admonition, for thou art one to admonish."
22. "Thou art not one to manage
(men's) affairs."
23. "But whoever turns back and
disbelieves,"
24. "Allah will punish him with a
mighty punishment."
25. "Surely to Us will be their
Return;"
26. "Then surely upon Us will be the
taking of their account."
Commentary:
Look
at the Camel; a Sign of Allah.
In the
commentary of the last verses, there was a broad discussion about Heaven and
its blessings. The next verses refer to 'the knowledge of Allah'; the
necessary key that enables us to obtain those blessings. In these verses, four
examples of Allah's signs of power, in His wonderful Creation, are mentioned.
Meanwhile, they point to Allah's endless power which can be a solution to the
question of Resurrection.
First, we
are encouraged to observe camels: "Do they not look at camels, how they
are created?"
The first
thing mentioned is a domesticated animal; the camel. But, why is the camel
mentioned first and before all others? Commentators have put forth many ideas,
but it is clear that in the beginning, the Arabs of Mecca were addressed; those
who often dealt with camels in their everyday lives more than any other animal.
Moreover,
this animal has some wonderful characteristics which separate it from other
animals, and truly he is one of the signs of Allah. Some of these
characteristics are as follows:
1. Some of the domesticated four-footed
animals are useful only for their meat, some others mostly for their milk; the
rest are used only for riding or carrying loads, but the camel is used for all
of them. The flesh can be eaten. The milk can be used. It can carry men, goods,
and so on.
2. The camel is the strongest and the most
persevering domestic animal which can carry heavy loads. It is also a wonder
that when it is lying on the ground and loaded heavily with goods, it can rise
easily, in a motion, while other beasts cannot do so.
3. The camel can bear thirst for a long time
(about seven to ten days), and can remain hungry for a time, also.
4. The camel can travel a long distance,
every day, on impassible roads and sandy deserts where no other animal can, and
that is why the Arabs call it the 'ship of the desert'.
5. The camel can live on a diet of thorny
plants, so, its food is inexpensive, and it is also a valuable asset when one
wants to purchase a camel, because it is one of the least expensive beasts of
burden.
6. Having this wonderful structure, the camel
is par excellence for the sandy deserts where terrible storms hurt the eyes and
ears, because Allah has created him with special eyes, ears, and nose that
allow him to continue to walk through the blowing, stinging sand, and its limbs
are adopted to this life, as well.
7. The camel is a very gentle animal. It is
so gentle that a little child can hold the lead-rope of a string of camels and
take them wherever he or she wishes.
In short,
the specialties of this animal, are so amazing that anyone who takes into
consideration its creation realizes that the Creator of the animal; his
Creator, is very great. In the case men neglect the Hereafter and think of it
as of no account, they are asked, in the Qur'an, to contemplate on the camel
which they can see in their everyday lives and which is full of meaning in its
unique design and is of the goodness Allah bestows upon Man.
It is quite
clear that the word 'look' in the verse does not mean a simple look, but
it means 'a careful look' with deep contemplation.
Attention is
then paid to the second sign; the sky, and it says: "And at the sky,
how it is raised high?"
The lofty
sky with its wonders: bright stars, galaxies and all other beauties that attract
everyone's attention so that one, comparing himself with this great and
glorious universe, which is full of order and regularity, finds himself as if
he is nearly nothing before the Creator of them, the Infinite.
How
wonderful these great celestial bodies are fixed on their orbits! They have no
pillars, but stand firm. Stars and planets in the solar system are millions of
years old, but their orbits are unchanged.
Although the
creation of sky has always been a wonder, its facts seem more surprising and
its glory glitters more brightly, today, than ever before under the light of
recent scientific investigations and amazing explorations.
Are we not
to contemplate on the Creator and the Wisdom of this great world and approach
the main goal of its creation?
Then our
attention, which was previously attracted to the sky, is turned to the ground
and says: "And at the mountains how they are fixed firm?"
Mountains,
whose underlying formations have joined to each other and have formed a shell
over the earth, work like a shield against the inner shaking resulting from
molten lava and outer fluxes and refluxes produced by the gravities of the moon
and the sun.
If these
safe shelters and storm controllers, the mountains, were not on the ground,
there would be only deserts all over the earth. Mountains store wholesome water
for both Man and green plants.
High
mountains symbolize grandeur and generosity as well as grace and blessings.
Perhaps this is why Man can meditate and contemplate, there, better than at any
other place, and perhaps it was for the same reason that the holy Prophet (p.b.u.h.)
spent a lot of his time praying in 'Jabal-un-Nur' and the cave of Hirra in the
side of Mount Hirra near 'Arafat before his appointment to prophecy.
The term /
nasabat / is based on / nasb / which means 'to place, fix, erect', and
it may touch on the conditions of the creation of the mountains, at the
beginning. The science of geology considers some various factors for the
formation of different kinds of mountains:
1. Mountains are formed by folds in the
earth.
2. Mountains are formed by volcanoes.
3. Mountains are formed by erosion.
4. Mountains are formed in the seas by
sediments and the remains of animals.
Each of
these ideas is noteworthy for the formation, merit, and grandeur of mountains.
They are good signs of Allah's power for those who pay careful attention.
Then,
attention is paid to the Earth and says: "And at the Earth, how it is spread
out?"
Man should
look at the earth and how rain washes the mountains away, continually, and
spreads their dust into furrows and makes the land both level and fit for him
to farm or to build houses on.
Suppose the
Earth were totally covered with hills and valleys. How difficult would it be to
live on? Who had made it smooth and flat for our use before we came to being?
The Holy Qur'an advises us to contemplate on these facts and find the real
answers.
Here, there
is a question about what kind of relation there is between these four things:
the camel, the sky, the mountains, and the Earth.
In his
commentary, Fakhr-i-Razi says: "This is because the Qur'an was revealed in
the Arabic language. Arabs often traveled here and there since they did not
have enough farmlands and agricultural products for their lives. Those trips were
made on camels. When they were traveling in the frightful lonely deserts, where
there was no habitant to talk with and nothing to look at or to listen to, they
would contemplate on: the wonderful camel, the only animal they were riding on;
the sky, the only vault they could see high above them; the mountains they had
on their right and left; and the Earth, their only companion when they looked
down."
"It seems as if Allah makes them contemplate on these four things
(naturally) when they are alone." href="#_ftn1" name="_ftnref1" title="">[1]
If we think
about Islam, not only for the people of the Arabian Desert, but also as a
religion for the people of a very vast environment, the four things mentioned,
in these verses, can be considered as the basis of Man's life; besides water
and air, we receive our light and warmth from the sky. The Earth is a bed for
the growth of different kinds of food products. The mountains are the site of
quietude and the storing of water, as well as minerals. And the camel is a good
example, from domesticated beasts, which humans can use.
Therefore,
these four things contain both agricultural and industrial affairs and
contemplating about them takes Man to the thought of their Creator and causes
him to be thankful to Allah; this contemplation is his beginning step towards
the knowledge of the one god; Allah .
After this
monotheistic description; it addresses the Prophet (p.b.u.h.) and says:
Therefore do thou give admonition, for
thou art one to admonish.
"Thou art not one to manage (men's)
affairs."
Verily, the
creation of the sky, earth, mountains, and animals indicate that there is a
plan and purpose for the creation of Man and the world. The Prophet's mission
is to make people acquainted with the goal of that creation, with his
admonishments and lead them to the path of development and nearness to Allah.
Of course,
the path of development is paved when they do it willingly and without any
outer forces, otherwise it is meaningless. The Prophet (p.b.u.h.) cannot
force them to obey Allah and even if he could, it would be useless.
Some have
supposed that this instruction has been abrogated when the verses of the
command for Holy War were revealed.
What a great
mistake! The Prophet's mission for publicity of Islam and admonition began from
the early days of his prophecy and continued until the last moments of his
life. It has been continuing since then; at first by his sinless successors and
then by the Islamic scholars. This responsibility will never stop. The lack of
obligation on the people, in accepting Islam, is also a permanent principle.
However, Holy War is different. The goal is mainly to stand against
transgressors and remove the hindrances from the path of true believers.
This matter
is somewhat similar to that of Sura Nisa, No.4, verse 80 which says: "...But
if any turn away, We have not sent thee to watch over their (evil deeds)".
It is the same in Sura An'am, No. 6, verse 107 and Sura Shura.
No. 42, verse 48.
The term /
musaytir/ is based on /satr/ 'a line of a book or writing ' and means '
a person who arranges the lines of a book ' or ' one who has absolute
authority over a thing or a person and writes down its manner of action, or
makes him do something by force '.
In the next
verse, as an exception, it says: "But whoever turns back and disbelieves,".
Opinions are
divided about the commentary of this 'exception':
The first
idea says that the exception is from the object of the verb /fathakkir/ to 'give
admonition'. Accepting this, it means 'you do not need to give ad
monition to the enemies who reject Allah and do not take your advice'. This is similar to what is
said in Sura Zukhruf, No. 43, verse 83: "So leave them to babble and
play (with vanities) until they meet that Day of theirs, which they have been
promised ".
The second
idea denotes that if the sentence is considered as a conditional sentence,
there is something omitted in the sentence and hence the meaning is, 'Do
thou give admonition, because admonishment is useful for all, unless they are
enemies of Allah '. It is similar to what is said in Sura A'1a, No.
87, verse 9: "Therefore give admonition in case the admonition profits
(the hearer)".
The third
idea says that the exception is from the pronoun /'alayhim / in verse 22, then
it would mean: 'Thou art not one to manage (men's) affair, except in so far
as you receive authority to do so against those who reject Allah and do wrong
with you.' This commentary seems more agreeable.
The 'exception'
may be unrelated; if so, the meaning is: 'But those who turn back and reject
Allah, He has authority over them, or He will punish them with a mighty
punishment'.
'Mighty
punishment' is the
punishment in the Hereafter and is compared with the punishment in the present
life as it is said in Sura Zumar, No. 39, verse 26: "So God gave them
a taste of humiliation in the present life, but greater is the punishment of
the Hereafter",...
It is
probable that the purpose of the 'mighty punishment' is a definite
intensive punishment in Hell for some sinners in the Hereafter, because the
punishment of all evildoers will not be the same in Hell.
At the end
of the Sura, it says with a threatening tone that:
"Surely to Us will be their Return;"
"Then surely upon Us will be the taking of
their account."
This is, in
fact, a kind of consoling for the Prophet (p.b.u.h.) in order for him
not to be upset about their obstinacy and to keep his responsibility in view.
It is also a threat for all those who are obstinate in understanding who it is
that will reckon with them.
Thus, Sura
Ghashiyah which began by speaking about the Hereafter, ends by speaking
about the Hereafter also, but in between, 'monotheism' and 'prophecy',
are discussed which is the basis of Resurrection. Meanwhile, in the beginning
verses, a portion of the severe punishments for the evildoers, and then a great
part of the rewards of the good-doers are mentioned. By the way, people are
free either to believe and follow the way or not, but they are warned that
their return will certainly be to Allah and it is He Who will take care of
their account.
Therefore,
it clearly states that the Holy Prophet (p.b.u.h.) is sent to teach and
direct people on the way and he is not responsible for people's rejections and
corruptions. All prophets of Allah have been commissioned in like manner.
Supplication:
O Lord! On
the Day that all human beings will return to you and upon you will be the
taking of their account, bestow your Grace on us.
O Lord! Save
us from the mighty Punishment on That Day.
O Lord! Your
heavenly blessings, a few of which You described for us in this Sura, are very
valuable and encouraging. If we do not deserve them, with Your beneficence,
please bestow them on us.
The End
Sura Ghashiyah
(The Overwhelming Event)
name="_ftn1" title="">[1] Tafsir
Fakhr-i-Razi, vol. 31, p. 158.
