Reflection on Allah’s Creation
After the account of the Hereafter, the Surah refers to the present world, which is in itself a manifestation of the power and perfect planning of Allah subhanahu wa ta`ala.
These four short ayaat join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’an. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. All these aspects of creation are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’an directs to them the attention of every human being.
“Do they not reflect on the camels – how they were created?” [88:17] The camel was the most important animal for the Arabs. It was their means of transport carrying their load and belongings. It nourished them with food and drink. From its hair and skin they made their clothes and tents. Camel is unique among all animals. Despite its strength, size and firm build, it is not wild. Even a young boy can manage it. It gives man great service and, at the same time, it is inexpensive to keep and its food is easy to find. Moreover, it is the only animal to endure hunger, thirst, hard work and poor conditions.
So, the Qur’an, asks of its first audience to ponder on how the camel is made. This does not require them to undertake any difficult task or to discover any obscure field of science. Camels were a part of their world, and they only needed to look and consider how they were made most suitable for their role; how their shape and build fitted perfectly with their environment and function. Man did not create camels, nor did camels create themselves. So, they must have been made by the Supreme Maker whose work reflects His limitless ability and perfect planning, and testifies to His existence.
“And at the sky – how it is raised?” [88:18] The Qur’ān repeatedly directs man’s reflective faculties to the skies. The desert people should be the first to undertake this, because in the desert the sky is much richer and more inspiring — as if it has a unique existence. In the middle of the day, the sky is brilliant and beaming; at late afternoon, it is captivating and fascinating; at sunset, most charming and inspiring.
Then as the night spreads its wings the sky shows its sparkling stars and makes its friendly whispers. At sunrise, the sky comes alive again and becomes animating. All this is certainly worth a good deal of reflection and contemplation. They should consider how it was raised up. Who placed it so high without pillars to support it? Who scattered those innumerable stars? Who endowed it with its beauty and inspiration? They certainly did not lift it up, and it could not have been lifted by itself.
“And at the mountains – how they are erected?” [88:19] For the Arabs in particular, a mountain is a refuge and a friend. In general, it always looks majestic and awesome. Next to a mountain, a man appears small and humble. It is natural for a man on a mountain to think of Allah subhanahu wa ta`ala, and feel himself nearer to Him. He feels a distinct detachment from the petty concerns of his worldly life. It was neither a vain whim nor a coincidence that Muhammad salAllahu ‘alayhi wa sallam would go to the cave on Mount Hira for worship and contemplation before he was honored with Prophethood.
“And the earth – how it is spread out?” [88:20] The earth is obviously outstretched and made suitable for human life and its full and varied range of activities. Man could not have made it so, as its creation was completed long before his existence. So should not man consider who spread out the earth and made life feasible on it?
Sensible reflection on all these creations will inspire minds to recognize Allah subhanahu wa ta`ala, the Creator of everything.
Perhaps we should pause a little to consider the perfection with which this image of the universe is portrayed. The Qur’an addresses man’s religious conscience in a language of artistic beauty. The scene portrayed here includes the elevated heaven and the spread out earth. Across such a boundless horizon stand the mountains. The camels also stand with their upright humps. It is a majestic scene, vast and infinite. This manipulation of graphic description for the expression of ideas is a distinct characteristic of the Qur’anic style.
The Story of Dimam bin Tha’labah
Imam Ahmad recorded from Thabit, who reported that Anas radhiAllahu ‘anhu said, “We were prohibited from asking the Messenger of Allah salAllahu ‘alayhi wa sallam anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, ‘O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.’ The Prophet said,
صَدَق
‘He told the truth.’ The man said, ‘Who created the heaven?’ The Prophet replied, ‘Allah.’ The man said, ‘Who created the earth?’ The Prophet replied, ‘Allah.’ The man said, ‘Who erected these mountains and placed in them whatever is in them?’ The Prophet, ‘Allah.’ Then the man said, ‘By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?’ The Prophet said,
نَعَم
‘Yes.’ The man then said, ‘Your messenger claims that we are obligated to pray five prayers during our day and night.’ The Prophet said,‘He told the truth.’ The man then said, ‘By He Who has sent you, did Allah command you with this?’ The Prophet replied, ‘Yes.’ The man then said, ‘Your messenger also claims that we are obligated to give charity from our wealth.’ The Prophet said, ‘He told the truth.’ Then the man said, ‘By He Who has sent you, did Allah command you with this?’ The Prophet replied, ‘Yes.’ The man then said, ‘Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka`bah), for whoever is able to find a way there.’ The Prophet said, ‘He told the truth.’ Then the man turned away to leave while saying, ‘By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.’ The Prophet then said,
إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّة
‘If he has spoken truthfully, he will certainly enter Paradise.’” This hadeeth was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa’i and Ibn Majah.
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