How Allah Directs Natural Phenomena

HOW ALLAH DIRECTS NATURAL PHENOMENA

Sakir Kocabas

Summary


In this work we look into how Allah directs what we call “natural phenomena”. Let us remind from the outset that our study is based on the ayahs (= verses) of the Qur’an. For a more detailed study, the sayings of Prophet Muhammad (s.a.w.) on the subject need also be taken into account. Yet, relying on the general principle that there can be no contradiction between the ayahs of the Qur’an and the sayings of the Prophet, we believe that the conclusions that can be derived from the Qur’an about this subject will be sufficient to draw a correct frame to start with.

Before we go on to explore the main subject of this study, we need to recall some of the ayahs in the Qur’an about how Allah, the Creator of the heavens and the earth, has established the order in the heavens and the earth and how He maintains it. For this reason we will first see the ayahs of the Qur’an, which state that Allah is the Real Ruler (= Malik al-Haqq). Secondly, we examine in some detail, the ayahs that express how Allah has established the order in the heavens and how He maintains it. Next, we attempt to bring clarity to the concepts of “physical phenomenon” and “natural phenomenon”. After these definitions we attempt to explore our main subject: How Allah controls and directs physical phenomena and natural phenomena. Finally, we end our survey with a summary of the conclusions.

1. Allah is the Real Ruler (= Malik al-Haqq)

In the Qur’an, there are more than 30 ayahs (= Qur’anic verses) that state that Allah is the Creator of the heavens and the earth.1 Some other ayahs state that Allah’s is the dominion of the heavens and the earth (= lahu mulk as-samawati wa-l ard). Moreover, Allah also states in the Qur’an that He is the Real Ruler (= Malik al-Haqq):

“Exalted is Allah, the Real Ruler; be not in haste with the Qur’an before its revelation to you is completed, but say: My Sustainer, increase me in knowledge.” (Ta-Ha 20/114)

We learn from this ayah an important name of Allah: Malik al-Hakk (= the Real Ruler). We need to dwell on the meaning of this name. Briefly, the above ayah expresses in a clear and succint way that whatever happens in the heavens and the earth happens under the direction and control of Allah. The following ayah on the other hand, states clearly that there is nothing in the heavens and the earth that escapes His knowledge:

“Allah is He who created the seven heavens, and of the earth the like of them [in number]; the instruction (= amr) descends through the midst of them [all]; that you may know that Allah has power over all things and that Allah has encircled all things with knowledge (= wa annallaha qad ahata bi kulli shay’in ‘ilma).” (Talaq 65/12)

“But the god of you all is Allah; there is no god but He; He surrounds all things with knowledge (= wasia kulli shay’in ‘ilma).” (Ta-Ha 20/98)

These ayahs state that Allah has encircled and surrounded everything with knowledge. Moreover, as stated in many other ayahs in the Qur’an, “He is well informed of the actions of His servants (= wallahu khabeerun bi ma ya’malun); “He sees their actions” (= wallahu baseerun bi ma ya’malun); “He hears and sees” (= innahu huwas sami’ul baseer); and as stated in Mulk/67, “He sees everything” (= innahu bi kulli shay’in baseer); in Fatir/38 “Allah knows the secrets of the heavens and the earth (= innallaha ‘alimul ghaybis samawati wal ard); and in the same ayah “indeed He knows the secrets of the hearts (= innahu ‘aleemun bi zatissudur); and in Yunus/10 “… nothing in the heavens and the earth that weighs as an atom (= misqala zarratin), or [anything] smaller or greater than that escapes from His attention (= wa ma ya’zubu ‘an rabbika), all [of this] are in an open book.” It is clearly understood from these ayahs that, all that happens in the heavens and the earth is like an open book to Him, and that nothing happens in the heavens and the earth outside His knowledge.

2. Allah’s is the Administration of the Heavens and the Earth

In the previous section we saw the ayahs which state that Allah is the Real Ruler, and that there is nothing that escapes His knowledge. Yet, His power is not limited to this, for Allah holds in His hand, the Administration (= malakut) of all things:

“Exalted is He in whose hand the is administration of all things (= fa subhan allazi bi yadihi malakutu kulli shay’); you will return to Him.” (Ya-Sin 38/83)

From these verses it is clear that Allah holds the Administration of the heavens and the earth, and He is the Real Ruler. The limited power that He gives to some people in this world for a determined period, is only by His will, and He takes it back when He will.

After we saw the ayahs that state that Allah is the Real Ruler of the heavens and the earth, we are faced with two questions: How does Allah rule the heavens and the earth? Can the human mind comprehend how He rules the heavens and the earth? At first sight these questions may seem to be impossible to answer, yet the answers to both questions can be derived easily from the Qur’an. The next ayah invites mankind to conduct observational and theoretical study on the Administration of the heavens and the earth:

“Have they not studied the administration of the heavens and the earth and what things that Allah has created? (= awa lam yanzuru fi malakut as-samawati wal ardi wa ma khalaqallahu min shay)” (A’raf 7/185)

Another ayah below expresses how Allah actually realizes the Administration, and that this is to be known by mankind:

“Allah is He who has created the seven heavens, and of the earth the like of them; the amr (= instruction) descends through the midst of them so that you may know (= li ya’lamu) that Allah has power over all things and that Allah has encircled everything with knowledge (= wa annallaha qad ahata bi kulli shay’in ‘ilma).” (Talaq 65/12)

In this ayah the word “amr” (= instruction/command) is a particularly important keyword for understanding the administration of the heavens and the earth. As can be understood from the ayah, Allah rules the heavens and the earth by His amr. But what is amr and what is its function in the administration? In order to understand this, we have to look into the ayahs in the Qur’an that this word and its derivatives occur. We attempt to explain briefly what this word refers to in the ayahs next.3

3. The Word Amr in the Qur’an and the Order in the Heavens

In the Qur’an, in relation to the creation and the administration of the heavens, the word amr appears in the ayahs in three principal frames:4

1) The amr that has been revealed into the heavens during their creation, by which the primary order has been established . (We call this the “primary amr”.)

2) The amr that is sent by Allah to influence and control the events in the world. (We call this the “secondary amr”.) With this amr, which He sends down by His angels and which is directly subject to His permission (= izn), Allah can change the current order in any region of space, and can create new and unseen events by it.5

3) The amr that will terminate the current order in the heavens and the earth, which in the Qur’an is called the amr of the Hour (= amr as-Saah).

We can now take a closer look at how the word amr takes place in these three contexts.

The order in the Heavens: The primary amr

The use of the word “amr” together with the words “sakhara” (= make dependent) and “qadr” (= measure) in the ayahs in the first sense above, is closely related with how the order has been established and maintained in the heavens. This is made clear by the ayahs which state that the seven heavens have been revealed in (or loaded with) their instructions with their creation, and that the states of the heavens and of the objects in them are maintained by this amr:

“And in two days He decreed (= qada) them [the heaven and the earth] as the seven heavens, and revealed in each heaven its instruction (= wa awha fi kulli samain amraha) ...” (Fussilat 41/12)

“The sun, the moon and the stars are all subjected [to remain in their courses] by His instruction (= musakharatun bi amrihi).” (A’raf 7/54, Ibrahim 14/33)

“And one of His signs is that the heaven and the earth stands with His amr (= an taqum as-samau wal ardu bi amrihi) ...” (Rum 30/25)

“Did you not see that Allah has made subject to you whatever is on the earth? Ships flow by His amr; He holds the heaven from falling on earth so that it would not fall, except by His permission (= izn); Allah is Most Kind and Most Merciful to mankind.” (Haj 22/65)

As can be seen, the order in the heavens is established and maintained by the (primary) amr that has been revealed in them by Allah. In this case, whatever happens in the heavens must happen in accordance with this amr, so long as there is no other intervention by Allah.6

This understanding leads us to an interesting concept of science, such that in this conceptual framework the aim of scientific investigation becomes understanding and explicating the structure and distribution of the instruction that has been revealed in the heavens by the Creator. An understanding of science as such, would not only explain many things about the order and harmony in the known space, but also would bring clarity to the issue of the creation and formation of the objects in the space. No cosmology developed to date has the basic concepts by which the extremely complicated, and yet excellent order that we observe from the micro-world to the macro-world, can be explained in a consistent way. How did, from a small number of basic physical forces, evolve the wonderously rich physical, chemical, biological and psychological interactions in the world? Is there a cosmic plan behind all this? These are the questions which occupy the minds of many scientists working in the fields of physics and cosmology.7

From the ayahs related with the primary amr in the Qur’an, we can infer that the order in the heavens emerge as a result of the interactions of the instructions (= amr) dispersed in all regions of space (= makan). In this case, the word “amr” (= instruction) emerges as a fundamental concept directly related with “being”. In information physics, the concept of information is used as a basic concept in explaining the degree of order (or the negative entropy) of physical systems.8 But there are categorical differences between the concepts of amr and information: It seems that the primary amr is a set of instructions which not only determines the order in a region of space, but also brings about what we call “matter” itself. From this, we can say that the concept of amr, unlike the concept of information, is a concept related with “being”, or in philosophical terms, is an ontological concept. (Indeed, in a number of ayahs the word amr occurs in close relation with the word kun (= be); see e.g. ayahs in Baqarah 2/117, Al-i Imran 3/47, Maryam 19/35, Mu’min 40/68, Ya-Sin 36/82).

At this point, we are faced with the question whether the primary amr is sufficient in itself or not, in maintaining the order in the heavens as an important question. Before we make a judgement on this issue, we need to consider the ayah:

“It is Allah who holds the heavens and the earth from collapse (= yumsiku-s samawati wal arda an tazula); if they should collapse, there is none, not one can hold them therafter; verily He is most Forbearing, oft Forgiving.” (Fatir 35/4)

This ayah brings several possibilities in mind. The first one is that the verb “holds” (= yumsiku) can be understood as “holds with His amr”, so that when the effects of the primary amr is obliterated by Allah, there would be no one other than Him to bring back the order. The ayah in Rum 30/25 that we saw earlier strengthens this possibility. The second one is that the heavens are protected from reduction or collapse, such that the word “tazula” which is a derivative of “zawal” (= reduction, collapse) may be pointing to such possibility.9

Another possibility is that, the cosmic order which has been established by the primary amr cannot go on indefinitely by itself, and that Allah maintains the order by His secondary amr. It is also imaginable that both possibilities can be the case. Other possibilities than what we said here in a theoretical and speculative framework need also be considered and investigated.

Allah’s intervention to the events in this world: The secondary amr

Let us continue with the relationships between the word amr and the order in the heavens. Since the order in the heavens has been established by the primary amr that has been revealed in them, one might think: If we have a complete understanding of the primary amr which have been revealed in the heavens, and consequently to all systems in them, we can understand all that happens in them. In this way we can possess complete knowledge about these happenings, and see the future. (This could be the final vision of the contemporary understanding of science.) Yet, as explained in some detail below, the problem is not as simple as this. The main reason is that the amr is not something that cannot be changed, and that its effects cannot be overridden once it has been revealed in these systems. An ayah which we saw earlier, explicitly states that other instructions are being (continuously or periodically) sent down by Allah:

“Allah is He who created the seven heavens, and of the earth the like of them [in number]; the instruction (= amr) descends through the midst of them [all]; that you may know that Allah has power over all things and that Allah has encircled all things with knowledge.” (Talaq 65/12)

Indeed, as will be seen when the conceptual frames of the words amr and all other related words (haqq, qadr, qada, izn, sakhara, sultan, ‘aql, and ruh), the amr is not something that consists of the primary amr. We understand from the ayahs in which the words amr, haqq, izn, qadr, and qada occurs, that the effects of the primary amr can be cancelled, overridden, or entirely new conditions can be created by new amr (the secondary amr) sent down by Allah.

The secondary amr sent by the Real Ruler is what is (in terms of the verbs used in the Qur’an in association with it) determined (mubrim), decided on (mustaqir), measured to a measure (qadaran maqdura), differentiated (yufraqu), directed or administered (yudabbir), sent (mursil), sent down (munzil), distributed (muqassimat), decreed (qada), and infused in (yulqi). The angels are sent down with this amr, and they descend through the heavens with it, and after the amr is obeyed (ata), applied/done (maf’ul) and completed (balagha), the amr ascends (ya’ruj) to Allah, and returns (yurji) to Him. The effects of this amr are sometimes made visible (zahara) to mankind. These verses indicate that the completion of the cycle of amr can be regarded both as periodical and continuous.

Some of the other ayahs directly related with the secondary amr are:

“… an amr from Allah’s presence …” (Maida 5/52, Duhan 44/5)

“Or do they determine the amr? We indeed are the determiner (= mubrimun).” (Zukhruf 43/79)

“…all amr have been decided on (= wa kulli amrin mustaqir).” (Qamar 54/3)

“[Allah] directs the amr from the heaven to the earth (= yudabbir al-amri min as-samai ilal ard); then it ascends (= ya’ruj) to Him in [part of ] a day the measure of which is thousand years in your count.” (Sajda 32/5)

“[Allah] sends / sends down the amr (= mursil/munzil).” (Duhan 44/5, Talaq 65/5)

“Allah’s amr is a measure measured (= qadaran maqdura).” (Ahzab 33/38)

“[A nigt] in which all wise [or mighty] amr are differentiated (= fiha yufraqu kulli amrin hakeem).” (Duhan 44/4)

“The angels and the Spirit (= Ruh) descend in that [night] by the leave (= izn) of their Sustainer from [or with] all amr.” (Qadr 97/4)

“When He decrees an amr, He says: ‘Be!’, and it is (= iza qada amran yaqulu lahu kun fa yakun).” (Baqara 2/117, Al-i Imran 3/47, Maryam 19/35, Mu’min 40/68, Ya-Sin 36/82)

“The amr of Allah has come (= ata amrullah) …” (Nahl 16/1)

“… the amr of Allah is done [or applied] (= wa kana amrullahi maf’ula).” (Nisa 4/47)

“… the amr of Allah has become visible (= zahara amrullah) …” (Tawba 9/48)

“Our amr is but a single [act] like the twinkling of an eye.” (Qamar 54/50)

“… Allah has power over His amr (= wallahu ghalibun ‘ala amrihi), but most among mankind know it not.” (Yusuf 12/21)

There are ayahs in the Qur’an indicating that the angels are given the task of applying the secondary amr. Some of these are,

“We [angels] descend only by the leave of your Sustainer (= wa ma natanazzalu illa bi amri rabbika)…” (Maryam 19/64)

“And to Allah bow all that is in the heavens and in the earth whether moving [living] creatures or the angels; for none are arrogant [before their Sustainer].” (Nahl 16/49-50)

“And they [the angels] speak not before He [speaks], and they act by His amr.” (Anbiya 21/27)

Another two ayahs related with the secondary amr, which particularly attract our attention are,

“Nor can a soul die except by Allah’s leave (= izn), the term being fixed as by wiriting…” (Al-i Imran 3/145)

“For each [person] there are [angels] before and behind him; they protect him from the amr of Allah (= yahfazuna min amrillah). Verily, never will Allah change the condition of a nation until they change what is in their soul; but when Allah wishes the punishment of a nation, there can be no turning it back, nor will they find beside Him any to protect.” (Ra’d 13/11)

As can be seen, the first ayah states no person/soul (= nafs) dies except by Allah’s leave (=bi iznillah) which is associated with an amr. This ayah also shows that all the physical conditions determined by the primary amr would not be sufficient to cause the death of a person, however the seem to be deadly. This issue is made clear by the statement in the last ayah, “they protect him form the amr of Allah” so that these protectors [angels], protect that person from the unbearable and deadly effects of the primary amr.10

All these ayahs clearly indicate that the primary amr that has been revealed in the heavens, may not explain every event that happens in the heavens and the earth, despite that the order in the heavens has primarily been established and is maintained by it. Still, we must not overlook the fact that the primary amr has a basic function in maintaining the cosmic order.

We also see from these ayahs that the decree and its application of the amr that overtakes or overcomes the primary amr in a region of space is totally dependent on Allah’s leave (= izn). This is very important, because without Allah’s leave, the primary emr continues its function, and all makan (= spaces) and all the objects in them continue to carry the properties determined by it. The following ayahs clearly state this,

“Did you not see that Allah has made subject to you whatever is on the earth? Ships flow(= tajree) by His amr; He holds the heaven from falling on the earth so that it would not fall, except by His permission (= izn); Allah is Most Kind and Most Merciful to mankind.” (Haj 22/65)

“… the sun, the moon and the stars are in subjection by His amr; verily in this are signs for a nation who use intellect.” (Nahl 16/12)

As can be seen from these ayahs, the properties and motions of the objects in the heavens are formed by the primary amr, and as long as Allah does not send another amr on them by His izn, their properties and motions will continue. The effective use of objects in the heavens and the forces in them by mankind requires studying these properties and the physical forces that determine these properties. We can say that the basic physical forces emerge as the result of the order (= mizan) that has been placed in the heavens.

We can acquire, by all the activity that we call “scientific research”, only the knowledge of the effects of the primary amr and the established order (= mizan). In the future, even if we should have an excellent knowledge of physics and computation, we can only have the knowledge of predicting the effects of the primary amr in a certain region of space.11 As we will explain shortly, when Allah interferes with His amr in any “natural penomenon” it would be impossible to make any reliable prediction about the processes of that phenomenon by physical methods, because it is impossible to know by any scientific method, when and where the secondary amr will take effect.

The ayahs related with this issue clearly shows that, even if we have a complete knowledge of the primary amr that has been revealed in the heavens, we would still not have a complete and absolute knowledge about the world. Even if we used all our scientific research methods, we cannot obtain even the trace of knowledge of the secondary amr that Allah may send by His leave (= izn), to cancel out or partially or completely change the effects of the primary amr in a region of space. This tells us that even when we possess an excellent science and technology, we should put our reliance and trust only in Allah.

***

We see in some of the ayahs of the Qur’an that a close relationship is made between using intellect and understanding cosmological events. Since the order in the heavens and the earth is the work of Allah, the study and research for understanding this great work should be a paramount duty for mankind, because in this way, the true might of Allah can be better understood and better appreciated.

Besides, these ayahs clearly motivate mankind to reason about the creation of the heavens and to understand the amr which lay beneath the cosmological events, and their effective use for the benefit of mankind. These ayahs also ask mankind to take lessons from such events, and guide them to realize that the life of the Hereafter which Allah promises is far superior to the life of this world. Some of the related ayahs are,

“Indeed, in the creation of the heavens and the earth; in the alternation of the day and night; in the ships which flow (= tajree) in the ocean; in the rain which Allah sends down from the sky and revives the earth with it after its death; in the beasts of all kinds that He scatters throughout the earth; in the redirection (= tasreef) of the winds, and the clouds which they trail like their slaves between the earth and the sky, are signs for a nation who use intellect.” (Baqara 2/164)

“In the alternation of the day and night; in the sustenance which Allah sends down from the sky and revives the earth with it after its death; and in the redirection (= tasreef) of the winds, are signs for a nation who use intellect.” (Jasiya 45/5)

“And such are the parables We set for mankind, but none use intellect on them except those who have knowledge (= wa ma ya’qiluha illal ‘alimun).” (Ankabut 29/43)

In the first two verses above, the word “ya’qilun” (= those who use intellect) refers to those who can see the connection between these ayahs and reality. The same term appears in the following verses which state that the life of the Hereafter is superior to the life of this world:

“… But the home [or life] of the Hereafter (= dar al akhira) is better for the righteous; will you not use intellect?” (A’raf 7/169)

“The things you have been given are but the provision and the glitter of the life of this world; better is Allah’s reward and more lasting. Will you not use intellect?” (Qasas 28/60)

On the other hand, the following ayah states that those who do not use intellect are like cattle, or even lower in guidence:

“Do you think that most of them listen or use intellect? They are like cattle, and even more misguided (= bal hum adall).” (Furqan 25/44)

In the ayah below, a surprising stetement appears: “Whatever is in the heavens” have been given to the use and benefit of mankind:

“[Allah] has subjected (= sakhara) to you whatever is in the heavens and the earth, all from Him; verily in this there are signs (= ayat) for a nation who reflect (=qawmin yatafakkarun).”

In this ayah the expression “all from Him” indicates that the use of all the objects and events, or all the physical forces that form and determine their properties and motions are given, without exception, potentially to all men who strive to understand them. In this ayah we also see that the word “sakhara” (= subjected to) is linked with the phrase “a nation who reflect”. This means that the effective use of the objects and the physical forces in the heavens and the earth will be accomplished by collaborative study and the use of intellect by people as nations, rather than as isolated individuals. This would require of course, a public orientation and participation.

The end of the order in the heavens: The amr of the Hour

The amr which is termed in the Qur’an as the amr of the Hour (= amr-us saah), is the instruction which will terminate the order established with the primary amr. As understood from the ayahs related with the Day of Standing (= yawm al qiyama) in the Qur’an, this amr will take effect in a day which will encompass Resurrection and the Day of Reckoning (= yawm al hisab). This subject is dealt with in detail in another study titled “The Day of Standing in the Qur’an and Traditions”, which we hope to have translated into English soon. After these explanations, we can now go on to the definitions of the terms “physical event” and “natural phenomenon” within this conceptual framework.

4. The Definition of “Physical Event”

After this brief inquiry into the ayahs related with the word amr, we can now attempt to provide a definition of “physical event” within this framework: A physical event or physical phenomenon, is an event which happens only within the context of the primary amr which has been revealed in the heavens with their creation. The characteristic feature of such events is that they are repeatable (or repeatedly observable) by humans in the laboratory and observation conditions. We can say that causality in physical events arises as a result of the order or symmetry (= mizan) laid with the primary amr. Causality can be said to be relevant only in the space of large (or macro) scale interactions. Symmetry is also in effect in most interactions in micro space, but here causality leaves its place to uncertainty due to some fundamental properties of light (= photons?) invariably used in the measurements.

The uncertainty in physical events arises in two categorically different forms: uncertainty in the microworld, and uncertainty in the macroworld. We stated that the first arises from the basic properties of light used in observations and measurements. The second type of uncertainty arises from the difficulties of determining the initial conditions of certain complex physical events. This can be called the statistical uncertainty. The physicists believe that many physical phenomena can be modeled by differential equations. In such models, the main problem is to determine the initial conditions, so that starting with these conditions at a time to, the equations would give the status of the event at time t1. In many physical events, the initial conditions are too complicated to know, but in many others, these are known within statistical limits.

5. The Definiton of “Natural Phenomenon”

The term “natural phenomenon” is mostly used for macro scale events observed in the world and in space. Solar and lunar eclipses, various meteorological events, and earthquakes are regarded as phenomena in this framework. In today’s understanding of science all natural phenomena are believed to be a composition of mere physical events. However, unlike accurately predictable events such as the solar and lunar eclipses, the unpredictibility of meteorological events and earthquakes have led the scientists to consider them in a separate class as “chaotic events”.

Based on this classification, causality in natural phenomena needs to be considered in two different frames. Space events such as the solar and lunar eclipses can be explained by the effects of the physical forces, such as gravity, which determine the orbits of the objects in space. But as the explanations of meteorological and tectonic events require taking into account of a number of different effects at the same time, a complete explanation of such an event becomes impossible. The term “butterfly effect” for meteorological phenomena has been coined by some scientists for this purpose. In meteorological and geological phenomena, many effects such as the particular spatial configuration of the planets in their orbits according to the earth and the sun, solar explosions (or “solar spots”), the impact of large meteors on the earth, and other space events can be at work together. All these effects contribute to the uncertainties in the predictions and explanations of such events.

6. Allah’s Intervention in Physical Events

Earlier, we saw from the ayahs in the Qur’an that Allah intervenes in physical events in any region of space and time by His secondary amr as He wishes (= yuridu/arada) to do so. When Allah’s amr comes to a space-time region, it may result in three different effects: 1) The obstruction or cancellation of the effects of the primary amr in the same region, 2) The strengthening the effects of the primary amr, 3) The emergence of an entirely new set of effects in the same region.

In the first case, Allah’s new amr (the secondary amr) interacts with the primary amr that occupies the same place so as to cancel or weaken its effects.

In the second case, Allah’s amr interacts with the primary amr so as to increase its effects, and in this way, it strengthens and/or focuses the current effects.

In the third case, Allah’s new amr brings about entirely new and previously unseen effects either by opening new space for itself, or by interacting with the primary amr in the same space.

7. Allah’s Intervention to Natural Phenomena

A number of ayahs in the Qur’an clearly describes examples of how Allah intervenes in and directs what we call meteorological and geological events. We shall see some of these ayas shortly. But first, let us consider what may happen when Allah intervenes in natural phenomena. In such cases we can think of four different effects: 1) Delaying or initiating the occurrence of the natural event in order to disperse its distructive effects which would otherwise be caused under the effects of the primary amr, 2) Focusing and directing the effects of the natural event, 3) Increasing the strength of the effects of the event, 4) Bringing about natural events with perceived effects of such kind as previously unseen. Let us now see some of the ayahs which exemplify these four different effects:

“Did you not see that Allah makes the clouds move gently, then joins them together and then makes them into a heap? Then you see the rain emerge from their midst; and He sends down from the sky mountain masses (of clouds) in which is hail; He strikes with it whom He will, and He turns it away from whom He will. The vivid flash of His lightning almost blinds the eyes.” (Nur 24/43)

In this ayah the expression “He strikes with it whom He will, and He turns it away from whom He will” exemplifies the effects of the first and the second type that we listed above. Some ayahs which could be taken as examples for the other two cases are,

“[The nation of] Aad, behaved arrogantly in the land with no just reason, and they said: ‘Who is mightier than us?’ Could they not see that Allah, who created them, was mightier than they? Yet they denied Our signs.” (Fussilat 41/15)

“So We sent against them a furious wind through the days of disaster that We might give them a taste of punishment of humiliation in this life; but more humiliating still, will be the punishment of the life to come. And they will not be helped.” (Fussilat 41/16)

“And the [nation of] Aad; they were destroyed by a furious wind, exceedingly violent.” (Haaqqa 69/6)

“[The nation of Samood] rebelled against the amr of their Sustainer; so the stunning noise [of a thunderbolt] seized them even while they were looking on.” (Zariyat 51/44)

The expression “stunning noise” can be regarded as an example of a previously unseen “phenomenon”. (How “natural” could it be regarded is another matter.) In another unusual “phenomenon”, the nation of Lot were destroyed by the collapse of the land swallowing the whole city with all its population, together with a hail of baked stones [lava stones or meteorites?] from above:

“[The angels] said: O, Lot!, we are messengers from your Sustainer; they [your nation] shall not touch you; depart with your kinfolk with the dead of the night, and none of you look back; as for your wife, she shall suffer the fate of the others. In the morning their hour will come. Is not the morning near?” (Houd 11/81)

“And when our amr came, we turned it [the city] upside down, and let loose upon it a shower of baked-stones spread layer on layer.” (Houd 11/82)

These ayahs describe, clearly with no need for more comments, how these nations were destroyed by what we may still call “natural events”.

At this point, regarding our current subject, we are faced with two extremely important questions: If Allah severely punishes sometimes entire nations, what could be the reasons for such punishments? Could it be known or predicted how such punishments will happen? The answers to these questions can be found in the Qur’an in ayahs where the word “sunnatullah” occur. In the Qur’an, the word “sunnatullah” occurs in reference to certain forms of conduct for people and nations. These laws are not changeable, not for even the Messengers of Allah:

“… no change will you find in the laws of Allah (= fa lan tajida li sunnatillahi tabdeela); and no turning off will you find in the laws of Allah.” (Faatir 35/43)

In the Qur’an these laws of conduct are also referred as “the law of the ancients [past nations]” (= sunnatul awwaleen) in some ayahs. The codes of these laws, or in other words the conditions for them to take effect can be found in the ayahs where the words “haqq” and “sunna” take place. We can summarize some of the conditions of these laws as follows:

- To behave arrogantly in the land with no just reason.

- To secretly devise evil plots.

- To kill the messengers of Allah, and those who instruct with equity.

- To make friends with the subjects of Satan (= shayateen) against Allah.

Let us now see the related ayahs. The first is related with the arrogants:

“[The nation of] Aad, behaved arrogantly in the land with no just reason (=fastakbaru fil ardi bi ghayri-l haqq), and they said: ‘Who is mightier than us?’ Could they not see that Allah, who created them, was mightier than they? Yet they denied Our signs.” (Fussilat 41/15)

The Aad paid in this world the due of their evil conduct by being destroyed by a furious storm:

“So We sent against them a furious storm through the days of disaster that We might give them a taste of punishment of humiliation in this life; but more humiliating still, will be the punishment of the life to come. And they will not be helped.” (Fussilat 41/16)

Another great sin which deserves punishment in this world is to secretly devise evil plots (= makr-us sayyia) against people:

“[Their] arrogance in the land and [their] plotting evil (= istakbaran fil ardi wa makr-us sayyia); evil plots will harm only their authors. Are they looking for other than the law of the ancients? “… no change will you find in the laws of Allah (= fa lan tajida li sunnatillahi tabdeela); and no turning off will you find in the laws of Allah.” (Faatir 35/43)

Related with those who devise evil plots, the following ayahs need also be considered:

“Do those who secretly devise evil plots (= allazina makaru-s sayyiat) feel secure that Allah will not cause the earth to swallow them up, or that the wrath will not seize them from directions they little percieve.” (Nahl 16/45)

“Or that He may not seize them in the midst of their going to and fro, when they cannot escape?” (Nahl 16/46)

“Or that He will not give them over to slow destruction? Yet your Sustainer is Compasionate and Merciful.” (Nahl 16/47)

The expression “your Sustainer is Compassionate and Merciful” can be uderstood as that Allah will save those who were wronged by the hands of the plotters of evil. It can also mean that Allah gives long respite to those who devise evil plots, beside openly warning them off by His words about the due results of their deeds, so that they may take heed and give up their evil deeds.

From these ayahs we understand that such plotters of evil are to be sternly punished in this world in four different ways:

1) Allah will bury them in the ground by a terrible disaster.

2) They will be seized by the wrath from a direction they hardly percieve.

3) They will be seized when they go about doing their business.

4) They will be subjected to a slow destruction.

The past nations which murdered Allah’s messengers, or forcefully drove them away from their homes have been destroyed according to these laws (see, e.g. Isra 17/76-77). Those people who unjustly murdered the individuals who instructed equity among them, have also been destroyed in accordance with these laws:

“As to those who deny Allah’s revelations, and slay the Prophets and slay with no just reason those who instruct with equity among mankind; announce them a grevious penalty.” (Al-i Imran 3/21)

“And We have destined for them intimate companions [shayateen]; who make past and future seem fair to them; well was the word justified against them [or: they deserved the fate] which overtook the parties (= umam) of the jinn and men who have gone before them. They shall assuredly be lost.” (Fussilat 41/25)

The expression “well was the word justified against them” (= haqqat ‘alayhim-ul qawl) in the last ayah can be taken to refer to the laws that have been applied to the ancients.

What we have discussed to this point are the laws by which mankind are punished in this world when they exceed the limits. We can now return to our second question above: Could it be known beforehand how the punishment will come into effect?

It is not possible to predict by which “natural event”, and in fact how sunnatullah will take effect. But since the limits of the conditions of these laws are given in the Qur’an, the pending disaster can be estimated by closely observing the behavior of the society, particularly the behavior of those who command and exercise power in it (e.g., its leaders, elites and the wealthy), as to whether the conditions are fulfilled or not.

There are many ayahs in the Qur’an about how Allah has punished the wrongdoing nations in the past some of which seem to be relevant to the conditions of our time:

“Many a cities have insolently opposed the command of their Sustainer and His Messengers, and we called them to a severe account (= hasabnaha hisaban shadeeda); We punished them with exemplary punishment.” (Talaq 65/8)

“When we decide to destroy a settlement, we first send our command to those of them who live in comfort; if they trangress, so that the word is proved true against them; then We destroy them utterly.” (Isra 17/16)

“We did not wrong them, but they wronged their own souls; when the amr of your Systainer comes (= lamma ja’a amru rabbuka), the deities they invoked other than Allah availed them nothing; they only hastened their ruin.” (Houd 11/101)

Lastly, apart from these ayahs, the following ayah is of great interest regarding what may be expected to happen in the future in this world:

“There is no city (= qarya) but shall be destroyed or sternly punished before the Last Day; that is decreed in the Book (= kana zalika fi-l kitabi mastura).” (Isra 17/58)

It would be the duty of all men and women who think, keep contact with reality and take heed, to be prepared as needs to be prepared before the truth of these ayahs become visible.

Conclusion

Many ayahs in the Qur’an declare that Allah is the Creator of the heavens and the earth, and their Real Ruler. He has encompassed and encircled all things with knowledge. Nothing in the heavens and the earth can ever escape His knowledge. Allah intervenses and directs with His secondary amras He wishes, what we call “natural phenomena” which normally happen within the framework of the primary order which He has established in the heavens by His primary amr. He punishes with them whom He decides among mankind, and turns the destruction away from whom He wishes. Allah has made clear by His laws termed as “sunnatullah” in the Qur’an, under what conditions He sends His punishment on people and nations. These laws are also somewhat related with the order (= mizan) which has been established by their creation. If the limits of these laws are well known, it can be sensed when they will take effect, but except as Allah will, it cannot be known exactly when and how they will take effect. We must strive to understand, by using all the means available to us, the happenings in the heavens and the earth and try to understand reality as a whole. When we do this study in a perfect manner and keep equity about ourselves and our position in this world at the same time, we would better appreciate the true might of Allah (= haqqa qadrihi). We will also realize, as has been written in the Qur’an, that the life of the Hereafter is much superior to the life of this world and will give direction to our lives accordingly. Allah knows the best of all things. Was-salaam.


Notes

1 We call what is termed in the Qur’an “the heavens and the earth” as “the universe”. The validity of the term “universe” is being questioned by some physicists such as David Deutsch, who would prefer the term “multiverse” instead. The repeated use of the expression “the heavens and the earth” in the Qur’an can be viewed as to stress the particular importance of the earth in the heavens, with its being the home of millions of different living species including the humans, and its surprisingly suitable conditions for the sustenance of life. This particular place of the planet earth in the universe has been of great interest to many physicists and cosmologists in recent decades. (See, Ref. 7-b)

2 The expression “yanzuru fi” in this verse refers to both observation and systmatic (theoretical) thinking, and muslim scientists in the Classical Era have derived the term “nazariya” (= theory) from the root of this verb “nazara fi”.

3 For more detailed explanations please see,

- Kocabas, S. “Islam’da Bilginin Temelleri”. Iz Yayincilik, Istanbul, 1997.

(An extended English version of this book is being prepared, and we hope to publish it in the future.)

4 The word “amr” occurs in the Qur’an in other frames than the two we have given here. See, Ref. 3 for details.

5 We must emphasize that the word “amr” is not classified in the Qur’an as “primary amr” and “secondary amr”. We have introduced this distinction from the differences of frames of the use of this word. But the appropriateness of this classification can even be seen from the personal pronouns that are used with the word “amr” in the Qur’an. What we call “the primary amr” corresponds to the uses in the ayahs where the word appears almost exclusively in the form “His amr” with the third person singular pronoun, and our term “the secondary amr” corresponds to the uses of the word as “the amr of Allah”, “Our amr”, and simply “the amr”.

6 Whether this amr can be understood as the “operating system” of the heavens, or as a kind of “software” loaded in the heavens, is a subject that deserves to be seriously considered.

7 See;

a - Davies, P. (1992). “The Mind of God”. Touchstone Books. New York.

b - Barrow, J.D. & Tipler, F. (1996). “The Anthropic Cosmological Principle.” Oxford: Oxford University Press.


8 For information physics, see: Stonier, T. (1990). “Information an the Internal Structure of the Universe”. London: Springer-Verlag.

9 The current theoretical framework about elementary particles involves the protection of the basic building blocks of material existence (e.g. protons and electrons) from decay. As an example, consider protons which are accepted to be one of the basic constituents of hydrogen atoms: Unlike free neutrons; protons can stay for a long period (at least 1030 s.) without decaying into lighter particles (mesons and leptons). Had there not been in effect a particular form of baryonic symmetry between elementary particles, there would be no atoms, and no living and inanimate objects as we know them in the world. The word “tazula” may be taken to refer to preventing such kind of collapse.

10 For detailed information on this subject, see Ref. 3.

11 Despite this, we believe that all scientific research in this direction need to be continued by all means, because only those who have knowledge can see the limits of current scientific knowledge, and can better appreciate the true might of Allah. Also, we need to remember the ayah: “... and say: Could those who know be like those who know not? ...” (Zumar 39/9)