Section Al-Furqan – Part 32

We are continuing with our studies of Section Al-Furqan of the Qur’an and will continue from where we last left off. We investigated the verses that mentioned the signs in creation such as the movements of the celestial bodies showing that everything is under the control of an Absolute One, the Creator of the universe. Another verse mentioned the same signs in creation for us to pay attention to such as our sleep and then waking up, and the rain reviving dead earth, as the signs of Resurrection. The creation of rain and how it revives the dead earth from dead water is incredible if we think about it. These events show that only an Absolute One can be responsible for creation and by showing me this display, I can deduce that only He can and must be responsible for Resurrection. The same creation can be used as evidence for the necessity of a Creator as well as evidence for the signs of Resurrection.

Let’s examine the next verse:

وَلَقَدْ صَرَّفْنَـٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا 

25:50 And We do distribute it (rainfall) among them so that they may reflect and become aware of it, but most of mankind respond in ingratitude.

The verse indicates that most people are not appreciating the signs in creation, the evidence that the Lord of the universe is presenting for Resurrection. They are not going to listen to revelation and think about it because the message may be too abstract for them to understand. All they have to do is at least just look at creation to reflect on how things are created. 

Does this verse invite us to reflect on only the way the rain is created? Through the creation of rain, we are to reflect on how it is evidence for Resurrection. Rain is created as a lifeless thing; the earth is lifeless as well and from them living beings come with unimaginable qualities and characteristics. How is it that out of lifeless materials, living beings are created? The plants and animals come about having many qualities. Only by sending the rain down, life starts emerging. The seeds and DNA cells are all lifeless. However, when rain is sent, life emerges from them. Along with this life, many senses, intellect, feelings, emotions, qualities showing symmetry, beauty and decorations are created. There is also creation in pairs with contradictory characteristics but complementing each other. The way they are created points to the qualities of their Creator, not to the universe itself which is logically impossible. All this evidence in creation cannot be ignored. They all point to Resurrection. 

After seeing the evidence and being convinced that the things must have been deliberately created by a Conscious Being, we can see further signs in them as evidence for the necessity of Resurrection. This is a response to human expectation where we are dying for an eternal, perfect, satisfactory life. My senses receive the signals from the way the rain is created. Rain is particularly eventful as it happens on occasions as opposed to the sun, air, and atmosphere which are always there. 

The principle of the Qur’an is to speak to the level and capacity of human observation. Whenever we are studying the Qur’an, whatever level of my comprehension, I must always remember that the Qur’an speaks to human beings presenting the message, where God presents Himself to human beings speaking from human being’s perspective which is based on how they observe creation within their capacity. The Qur’an never mentions anything beyond the capacity of human beings. The creation of Resurrection, Hereafter, Next Creation, Paradise and Hell are unknown to us now, but we know through the evidence presented to us in the universe that convinces us such creation must exist. All the descriptions mentioned in the Qur’an are accessible to us as we experience them in our living. 

The example of rain is presented as the good news for the resurrection of the dead seeds and grains. I initially perceive rain as good news for the new creation of plants that would become nutrition for human beings and animals. This creation of rain must attract us. The Qur’an mentions that we created the plants for you and your animals who can also benefit (80: 24-32; 79: 28-33). If we didn’t need the creation of plants and animals, rain would not have been attractive to us and would not have caught our attention.

The Qur’an describes that the good news starts from the wind. The wind will transfer the clouds. There are many other benefits in the creation of wind that human beings receive, and we get attracted to it. That is an example of the Qur’an presented to us so that we can look at this from our perspective. My attention is attracted where I know that provision will come, which is good news. I can utilize this evidence to confirm that another creation, a new creation is possible and is necessary as I am created with the senses that need it. It will definitely happen as Resurrection because the Creator of the universe is demonstrating signs of it in this universe along with His qualities being infinite. The one who is doing all this in the universe where new plants come out of dead elements can do Resurrection as well; I must trust in His promise in my being that all of my feelings yearn for a permanent satisfaction. This logical consistency must always be used when a believer talks about the Hereafter to others. Many people take it as wishful thinking without reasoning on the evidence in creation. The presentations of Paradise and Hell are not taken seriously because they are not presented based on evidence. Our conversation with people must be based on the evidence that we observe in creation. This evidence is found in the Qur’an referring to the signs in the universe if only we study it properly. We must at least have a general understanding of the Qur’an; I must ask myself when reading the verses, why does my Creator tell me this?

For example, the verse is mentioning about people to reflect on the creation of rain so that they become aware of it where the “it” signifies Resurrection within the context. The word “كُفُورًۭا” indicates that people are not appreciating rain’s creation and are being ungrateful toward the message in its creation. They just see it as an ordinary natural event.

What is the ultimate purpose of the Qur’an in mentioning the examples from creation? They are to be used as evidence to confirm all the items of belief. The Qur’an is not related only to belief in God but also the other elements of belief such as angels, prophets, Revelations, Resurrection and Divine Determining which must be confirmed with the evidence from the way things are created in this universe. The other subjects such as our dealings with other beings in the universe, plants and animals are important as well but they are secondary matters. Mainly, the verses deal with belief in “Ghaibi” matters (hidden qualities and message in the existence of things waiting to be discovered) when talking about known things that we already see happening in creation. I must ask who is the agent behind these arrangements in creation that is taking place? This establishes the belief in God. From there, I must move on to confirm the other items of belief. There are items related to “Ghaib” which relate to what is not apparent to our physical perception currently, that depends on the different schools of thought. However, the six main items are generally accepted by the majority.  We must read the Qur’an accordingly and see what aspect of “Ghaib” these verses are referring to. This needs deep concentration on the Qur’an and some serious expertise. For example, universal messages can be extracted from the “fiqh” i.e. jurisprudence matters which is roughly 5% of the Qur’an (according to some scholars 8% at the most, to some others 3% depending on how to count the verses mentioning fiqh matters alongside with belief and ethical matters, as “fiqh” related verse or ethical related verses.) Furthermore, the message can be extended to “Ghaibi” matters with deep expertise. This “Ghaybi” area is still not much explored by the scholars and needs more scholarships. 

This is the way the Qur’an speaks in a concise manner. It describes all the main events in such a way that we need to fill the gaps because we are given the ability to fill it easily. For example, the verse just mentions the rain being sent so that people may become aware of Resurrection. It doesn’t give the details on how; I need to figure it out based on how much I have developed my capacity and my experiences from my living conditions. However, if I am ungrateful to the evidence presented to me in creation, then I would not be successful in concluding about belief matters there. The Qur’an does not give the details; I must try to discover them at least according to my capacity. 

For example, only the main points are mentioned in Joseph’s story. There are many gaps that need to be filled, and it is easy to fill in those gaps. I must not wait for the Qur’an to tell me the whole story. 

Let’s now examine the following sequence of verses:

 قُتِلَ الْاِنْسَانُ مَٓا اَكْفَرَهُۜ  مِنْ اَيِّ شَيْءٍ خَلَقَهُۜ  مِنْ نُطْفَةٍۜ خَلَقَهُ فَقَدَّرَهُۙ  ثُمَّ السَّب۪يلَ يَسَّرَهُۙ  ثُمَّ اَمَاتَهُ فَاَقْبَرَهُۙ  ثُمَّ اِذَا شَٓاءَ اَنْشَرَهُ  كَلَّا لَمَّا يَقْضِ مَٓا اَمَرَهُۙ  فَلْيَنْظُرِ الْاِنْسَانُ اِلٰى طَعَامِه۪ۙ  اَنَّا صَبَبْنَا الْمَٓاءَ صَبًّاۙ  ثُمَّ شَقَقْنَا الْاَرْضَ شَقًّاۙ  فَاَنْبَتْنَا ف۪يهَا حَبًّاۙ  وَعِنَبًا وَقَضْبًاۙ  وَزَيْتُونًا وَنَخْلًاۙ  وَحَدَٓائِقَ غُلْبًاۙ  وَفَاكِهَةً وَاَبًّاۙ  مَتَاعًا لَكُمْ وَلِاَنْعَامِكُمْۜ

80:17-32 Perish man! How thankless/ungrateful he is! From what did He create him? From a sperm drop He created him and enabled him (made perfectly arranged in order to fulfill the purpose of its existence). Then He eased the way for him. Then He puts him to death and buries him. Then, when He wills, He will resurrect him. But no, he did not fulfill what He has commanded him. Let man consider his food. We pour down water in abundance. Then crack the soil open. And We grow grains in it. And grapes and herbs. And olives and dates. And luxurious gardens. And fruits and vegetables. Enjoyment for you, and for your livestock.” 

These verses are warning men, “Hey human being, be careful. If you don’t pay attention to what I am going to show you as evidence to demonstrate that what I tell you is true, you will perish yourself.” It should catch my attention where I must pay attention to what is being told so that I don’t destroy myself. The same word “كْفَرَهُ” translated as ungrateful is being used here as in the previous verse we studied indicating man is truly ungrateful and needs to wake up from ignorance and heedlessness. The verse continues: “Human beings, who do you think you are? Why don’t you see that I created you from a sperm cell that you can’t even see with your naked eyes. I gave you all abilities within you. See how you are made with everything perfectly arranged to fulfill your mission”. The following verse says that “He puts man to death”. I would ask: Is this some “cold joke” after arranging everything to fulfill his mission, man is put to death? I must be careful that this is not the end as man needs to be resurrected. I must humble myself that once upon a time I was a small cell only, how did I become an arrogant being now, being arrogant to my Creator? I must realize that I am created by Him and I am in need of Him. 

The word “ثُمَّ” translated as “then” is used in the above verses a few times which means that there is a purpose in doing all this. When the education period is fulfilled in this world, it is time for graduation, ready for the next stage of life, i.e. Resurrection. After creating me from a cell, I am educated to fulfill my purpose and then given death. The following usage of “then” for “ثُمَّ” needs clarity, it must be taken as: “I did all this in order to resurrect you, and this Resurrection is only possible if I will it.” I must admit I cannot resurrect myself and nothing in the universe can resurrect themselves. 

The verse continues to warn, “man did not fulfill his mission as to what he was commanded to do.” I can never fulfill the capacity that I have been given. I must see the purpose as to why I am being told all of this. From God’s perspective, He has fulfilled His mission, but from my perspective, I have not. I must understand that when the subject of Resurrection comes into the picture, I realize that I have not fulfilled the purpose of my existence properly. I am given the capacity to fulfill the purpose of my existence, but I do not utilize it as it should be. I am supposed to fulfill the purpose of my creation which is the guidance of my Lord ingrained into my existence, in the way that He created me as He arranged everything for me, but I did not fulfill it. No one can claim that I did 100% of my capacity. 

The only way that I can fulfill the purpose of my existence is by acknowledging that I am needy, am neglectful, have shortcomings and thus need to ask for forgiveness. I must admit and accept my shortcomings and then present to God that “I have not fulfilled my purpose as You intended for me.” There is a saying narrated from the Prophet (pbuh) that states that “God does not accept unconscious prayers”. We must really know why we are saying or doing what we are saying or doing. I cannot pretend to ask for forgiveness, but it must be real and genuine. I must be careful to be conscious of what I am saying in my communication with my Lord. I must acknowledge that based on the enormous capacity given to me, I have used a very small amount. As a believer, I must know my capacity, think about it, be aware of what I am preparing and am presenting, by consciously admitting what I have done, asking for forgiveness for my shortcomings. This is the only way the Qur’an teaches us to fulfill the purpose of our existence.

The following verse mentions man to consider his food. It seems as if the subject switched suddenly after telling me of death and then resurrection. What does “food” have to do with the subject being discussed? If I want to make sure of what I am being told and reminded about, then I must investigate the signs in the universe, the evidence has been provided to me. In a simple way, the verses mention some of that evidence for me to reflect upon. For example, consider the food that you enjoy at least once a day. The verse continues to consider the evidence by mentioning that water is poured down in abundance, everything is well arranged by the Creator of the Universe. The water example is used many times in the Qur’an. Then the dry soil is cracked, which I can witness. Water comes in to nourish the soil. Specific examples are given such as grains, grapes, herbs, olives and dates are produced. These examples are palpable to the first audience that had direct experience with dates and olives. The examples continue by mentioning luxurious gardens, fruits and vegetables. I can bring these examples to my immediate experience of the variety of produce I enjoy. By following the method of the Qur’an, in my presentation to others I too must speak according to what they are observing around them. 

All these things created are a means of enjoyment for me which is the purpose of their existence, expressed by the phrase “مَّتَـٰعًۭا لَّكُمْ”. These things are created as nutrition for my body and evidence for my spirit. The One who is doing this is assuring me not to worry that my body is going to rot in the grave after I die as I will be resurrected. The One who is doing this is demonstrating with His miraculous creation that He can do it again by resurrecting me. In this amazingly consistent presentation of the Qur’an, I am mercifully comforted with the news that this Creator will transfer my spirit into another new and fresh permanent existence.