Surah al-Ghashiya (The Overwhelming ) 88 : 17

Overview (Verses 17 - 20)

Reflection on God’s Creation

When this account of the hereafter comes to its close, the surah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses 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. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs.

All these aspects of creation — the sky, earth, mountains and animals — 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.

“Let them reflect on the camels, how they were created.” (Verse 17) The camel was the most important animal for the Arab. It was his means of transport which also carried his belongings. It gave him food and drink. From its hair and skin he made his clothes and dwellings. Besides, the camel is unique among all animals. Despite its strength, size and firm build, it is tame: 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. Its shape has also a special characteristic which is in perfect harmony with the portrait drawn here, and this will be discussed later on.

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. “Let them reflect on the camels, how they were created.” (Verse 17) 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. o, they must have been made by the Supreme Maker whose work reflects His limitless ability and perfect planning, and testifies to His existence.

“And heaven, how it is raised aloft.” (Verse 18) The Qur’an 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. A power is responsible for its creation and erection, and intelligent thought is enough to indicate Him.

“And the mountains, how they are hoisted.” (Verse 19) For the Arab 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 God, 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 (peace be upon him) should go to the cave on Mount Hira’ for periods of worship and contemplation before he was given God’s message. It is also not surprising that those who want to spend a period in selfpurification should seek to do so on a mountain. The reference here to the mountains speaks of them being ‘hoisted’, because this fits in perfectly with the image portrayed, which we will discuss presently.

“And the earth, how it is spread out.” (Verse 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. o should not man consider who spread out the earth and made life feasible on it? Intelligent reflection on all these aspects will always inspire minds and excite souls into recognition of God, the Creator.

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, and both coalesce in the believer’s perception to bring the whole image into full relief. The scene portrayed here includes the elevated heaven and the spread out earth. Across such a boundless horizon stand the mountains. They are not described as firmly-rooted, but rather they are ‘hoisted’. The camels also stand with their upright humps. It is a majestic scene, vast and infinite, with merely two horizontal lines and two vertical ones. This manipulation of graphic description for the expression of ideas is a distinct characteristic of the Qur’anic style.