By Joseph E. B. Lumbard

As over a billion Muslims celebrate Ramadan, the month of the Qur’an, it behooves us to reflect upon all the āyāt – verses or signs – of God. God enjoins us over and again to contemplate every āyah (verse) of the Holy Writ, as in Surah Muhammad: ‘Do they not contemplate the Qur’an? Or do hearts have their locks upon them?’ (47:24). In Surat al-Mu’minūn, He says: ‘Have they not contemplated the Word, or has there come unto them that which came not unto their forefathers?’ (23:68). In Surat al-Baqarah we are told: ‘Thus does God make clear unto you the signs (āyāt), that haply you may reflect’ (2:219).

Contemplating and reflecting upon these āyāt of revelation shows us that there are many other āyāt upon which God calls humanity to reflect – the āyāt, or signs, in the created order. Just as God has ‘revealed the Book in truth’ (2:176; 2:213), so too did He ‘create the heavens and the earth in truth’ (45:22; 6:73). Revelation and creation both come ‘in truth’ and convey to human beings the truth. Given their shared Source and shared message, the Qur’an is presented as a guide to help us reflect upon the āyāt of God within creation, as in verse 38:29, in which the Qur’an is referred to as ‘a blessed Book that We have sent down upon thee, that they may contemplate His signs and that those possessed of intellect may reflect.’

Indeed, the Qur’an presents all of creation as signs of God: ‘And whatsoever He created for you on the earth of diverse colors—truly in this is a sign for a people who reflect’ (16:13). Nothing exists but that it is a means by which we can better understand the glory of the Divine. A bird ((‘Have they not considered the birds above them, spreading and folding up [their wings]? None holds them save the Compassionate. Truly He sees all things. (67:19); Have they not considered the birds, made subservient, in midair? None holds them save God. Truly in that are signs for a people who believe.’ (16:79) )) , trees, the stars ((‘And the stars and trees prostrate’ (55:6). Trees are used in symbolic manner throughout the Qur’an, as in 14:24-25: ‘Hast thou not considered how God sets forth a parable? A good word is as a good tree: its roots firm and its branches in the sky. It brings forth fruit in every season, by the leave of its Lord. And God sets forth parables for mankind, that haply they may remember.’ )) , the change from night to day ((‘Among His signs are the night and the day, the sun and the moon.’ (41:37); ‘Hast thou not considered that God makes the night pass into the day and makes the day pass into the night, and that He made the sun and the moon subservient’ (31:29); cf. 16:12; 35:13; 39:5; 36:37-40. )) —God is present in each of these.

Every part of creation, no matter how big or small, is like a word or letter in an ongoing revelation. The Qur’an speaks of the heavens and the earth being filled with ‘signs for believers’ ((cf. 6:99; 15:77; 16:79; 27:86; 29:24; 29:44; 30:37; 39:52 )) , ‘signs for a people who reflect’ ((13:3; 30:21; 39:42; 45:13; cf. 10:24 )) , ‘signs for a people who hear’ ((10:67; 16:65; 30:23 )) , ‘sign for those who know’ ((30:22)) , ‘signs for a people who understand’ ((2:164; 13:4; 16:12; 16:67; 30:24; 45:5)) , ‘signs for a people who are reverent’ ((10:6)) , ‘signs for those possessed by intelligence’ ((20:54, 20:128 )) , ‘signs for the possessors of intellect’ ((3:190 )) , ‘signs for those who possess insight’ ((3:13 )) , and ‘signs for a people who are certain’ ((45:4; cf. 51:20)) . This continuing message makes it clear that when the human being is sound in heart and mind, he or she is able to reflect upon the world of nature in a manner that increases both faith and knowledge. In this vein God says, ‘We shall show them Our signs upon the horizons and within themselves till it becomes clear to them that it is the truth’ (41:53). This reveals a third group of signs upon which we are called to reflect, those within our souls, as in 51:20-21: ‘And upon the earth are signs for those possessed of certainty, and within your souls. Do you not then behold?’

If we contemplate the āyāt of the Qur’an yet fail to contemplate the āyāt upon the horizons and within ourselves, we follow only part of the Qur’anic injunction to reflect upon God’s signs. We are thus among those regarding whom God asks rhetorically, ‘Who does greater wrong than one who has been reminded of the signs of his Lord, then turns away from them?’ (18:57; 32:22); and in another verse, ‘Who does greater wrong than one who denies the signs of God and turns away from them?’ (6:157)

Given the state of the natural environment today, one cannot but conclude that we have indeed turned away and forgotten how to reflect upon the signs of God in the created order. Numerous scientific studies indicate that the balance of the world’s ecosystems has been compromised by our irresponsible and excessive consumption. This very balance is something that we are entrusted to maintain, as when the Prophet Shu`ayb enjoins his tribe, ‘O my people! Observe fully the measure and the balance with justice and diminish not people’s goods, and behave not wickedly on the earth, working corruption’ (11:85). Having failed to maintain the balance, today the āyāt that we witness speak to us not only of God’s glory, but also of our own corruption (fasād). Of such corruption we have been warned: ‘Corruption has appeared on land and sea because of that which men’s hands have wrought, so that He may let them taste some of that which they have done, that haply they might return’ (30:41).

Despite the ominous tone of this verse, there is a sense of hope in that by tasting some of what we have done, we might take heed by turning again to reflect upon God’s āyāt on the horizons and within ourselves. At this junction in history, when the fate of future generations lies in our hands, we must take heed of the Qur’anic injunction to ‘walk not exultantly upon the earth’ (17:63) and be instead the ‘servants of the Compassionate whom God says are those who walk humbly upon the earth’ (25:63). Let us take the month of the Qur’an as a time to reflect upon all the āyāt of God and begin anew to live in harmony with them. ‘Has not the time come for those who believe to humble their hearts to the remembrance of God and that of the truth which has descended?’ (57:16)

By AbdelRahman Mussa

This small series of articles aims to explore the following questions:

• Does Islam promote ease or difficulty?
• Does Islam state that the path to Allah is that of difficulty?

In Islam we derive our understandings from two primary sources: The Qur’an and the Sunnah (tradition) of the Prophet ﷺ (peace be upon him). There are secondary sources, of course, but these articles will focus exclusively on the primary sources, as that should be sufficient.

This series is intended to be an easy read. Islam is not an academic discipline. Yes, it can be studied academically, but Islam is more than that.

Also, the sunnah of the Prophet ﷺ is to use easy, short and understandable words.

During my studies of Shariah (Islamic Law), my usul (jurisprudence) teacher would impress upon us that we must look at as many of the relevant sources within a context as possible before making a ruling.

This isn’t just the case for fiqh (jurisprudence), but for aqeeda (creed) and every other discipline—Islamic or otherwise.

Don’t just look at one verse and give a ruling. That would skew your perceptions and understanding. It’s like looking at a jigsaw piece and claiming that you know what the bigger picture is. You might fluke and guess it correctly, but the chances are very small.

I’ll be presenting different verses (ayat) of the Qur’an and different ahadith (narrations) about the Prophet ﷺ and looking at what each of them tells us, as each is a piece forming the final picture.

Introduction

The Prophet ﷺ was brought up as an orphan. As he grew up, he experienced trial upon trial upon trial; he didn’t know his father, his mother passed away while he was young, and his grandfather also passed away years later.

How do you expect a man who experienced all of this difficulty to be?

How about a boy who is thrown into a well by his brothers, those whom he trusted the most… left to rot and die?

Imagine being in the depth of that well, hearing voices and then seeing a rope and basket. You cling onto this rope for dear life thinking that you’re not going to die!

You experience a sense of overwhelming joy.

But just then you are bound and gagged, taken into slavery! How cruel!

That moment of ecstasy extinguished suddenly. You experience days and weeks of being tied and gagged en-route to an unknown land.

Nevertheless, you are sold to a man who treats you well, so you experience a ray of light in your dark tunnel. However, the mistress of the house tries to seduce you, leading you to commit sin. But you resist and refrain.

But then the mistress brings her friends and creates an even bigger temptation, you resist but because of HER you get sent to prison. Innocently. The accusation being a crime that you did not commit.

Are these not hardships? This was Prophet Yusuf alayhi as-salaam (peace be upon him).

Statistically speaking, what would you expect of someone who had experienced these hardships?

You would expect a bitter man in search of revenge. A man out to harm society, most likely a serial killer!

But we know that he was different.

With Hardship There is Ease

The first piece of evidence that I display before you is the verse:

“So, Verily with the hardship there is ease. Verily with the hardship there is ease.” (Surah Ash-Sharh 94:5-6) [Emphasis added.]

People take these verses alone as proof of whatever they’d like to believe.

Using just the above verse, some claim that hardship should be our goal because it brings with it ease. In other words, that we should create hardship for it brings with it ease.

Others claim that these verses remind us of ease and that hardship is a passing phase. That ease is the goal that one should strive for.

Let’s look at what this verse teaches us.

The use of the term ‘the hardship’ in this verse implies only one hardship.

Allah does not define ease or confine it by a number; this means that for every hardship there are two eases.

If there were just one instance of hardship and one of ease, they would neutralize each other. But this isn’t the case.

The reality is that Allah subhanahu wa ta’ala (exalted is He) mentions ease at a ratio of 2:1. Ease should therefore flush out hardship!

So based on these verses, relatively speaking, there is no hardship because there is twice as much ease as there is hardship!

So actually these verses don’t tell us what to focus on as much as they tell us that there exists (at least) twice as much ease as there is hardship.

Some (mis)understand the verse as if it had said: in the hardship… as opposed to with the hardship. That would stipulate that ease was nested in hardship… almost that you needed hardship in order to have ease.

The verse of course doesn’t say “in hardship” and instead says “with hardship” so hardship is not needed in order to have ease.

Let’s take the beginning ayaat of the same surah, Surah Ash-Sharh:

Have We not expanded your breast?

And removed from you your burden

That which did blister you back?

And raised high the esteem (in which) though (art held)?

(Qur’an 94:1-4)

Here it is obvious that ease is a bounty from Allah that can come after hardship. The verses don’t in and of themselves stipulate that ease only comes after hardship.

These verses describe perfectly what happens when a burden is removed. The chest is un-clogged. The constriction is removed. The weight that was burdening one’s shoulders and back is alleviated.

The way in which Allah asks, “Have We not expanded your breast and removed from you your burden” suggests that ease is a bounty and that it is more favorable than difficulty.

The next articles will discuss:

• Wondrous Are The Believers’ Affairs
• Seek Help Through Patience
• He Always Chose The Easiest of Two Matters
• Allah Wants Ease For You
• Allah Wants To Alleviate The Burden

AbdelRahman Mussa, a graduate of sharia and a therapist, is the founder of ipersonalenrichment.com, a site specializing in practical tazkiyah (purification of the heart). To receive his free newsletter about tazkiyah, please visit the ipersonalenrichment.com website.