This chapter deals with the prophets' unique experiences with the conscious universe as exceptional models of communication between the Prophet's human being and the praised existence, reviewing the prophets' uniqueness in understanding the secrets of the universe and its deep truths that are hidden from the ordinary human being. The chapter analyzes in deep detail Sulayman's experience with the consciousness of creatures, from his understanding of bird logic, scientifically confirmed in modern studies of complex bird languages, to his dialogue with the ant, which showed amazing eloquence and wisdom, to the story of the hoopoe as a model of cognitive exploration and integrated scientific report. It explores the prophets' experiences with mountains and the earth through the divine manifestation of the mountain in the story of Moses and his staff that split the sea, the praise of the mountains and birds with David, and Noah's communication with the sky and the earth in the great flood. It particularly focuses on Prophet Muhammad's experiences with conscious existence, from the praise of pebbles and food, the yearning of the stump to the words of the wolf, the complaint of the camel, and the miracle of the splitting of the moon. The chapter provides a comparative analysis of these experiences and draws out their common characteristics such as divine choice, missionary function, and miraculous nature, while analyzing the cognitive, spiritual, and ethical dimensions of these experiences and their contemporary applications in environmental education, sustainable architecture, and organic agriculture. He concludes with future prospects for the study of these experiences through the integration of sharia and natural sciences and the development of a contemporary Islamic vision of cosmic consciousness, emphasizing that restoring this Qur'anic vision is an essential entry point for solving the contemporary environmental crisis and overcoming the exploitative model of the universe.
| Topic title | Page number |
|---|---|
| Exhibit I: The Cognitive Framework of the Prophets' Experiences with the Conscious Universe | 3 |
| Research II: Prophet Solomon (peace be upon him) and communication with the consciousness of creatures | 5 |
| I: The logic of the bird and Solomon's teaching of it | 5 |
| II: Solomon's story with the ant | 8 |
| Third: Solomon's story with the hoopoe: A model for cognitive exploration | 13 |
| Exhibit III: The Prophets' Experiences with Mountains and Earth | 16 |
| I: The Divine Manifestation of the Mountain and Moses' Dialogue with God | 16 |
| II: Moses and his staff - the maritime miracle and the universe's response | 21 |
| Third: David (peace be upon him) and the praise of the mountains and birds | 24 |
| Fourth: Noah, peace be upon him, and communication with water, earth and sky | 27 |
| Fourth research: On the Threshold of Cosmic Consciousness - Prophet Muhammad's Experiences with Conscious Existence | 31 |
| First: Hymns of the pebbles: Tasbih between the fingertips | 32 |
| II: The blessing of food and the pronunciation of grace: Tasbih of the food eaten | 33 |
| Third: The moaning of parting: The Longing of the Stump for the Master of Creation | 34 |
| Fourth: The Witness Wolf: The animal's speech in support of the message | 36 |
| V: The camel's tears - a complaint that reaches the Prophet's merciful heart | 36 |
| VI: The Talking Cow - Wisdom in an Unfamiliar Tongue | 38 |
| Seventh: The Miracle of the Split Moon - A Divine Response to the Prophet of Mercy | 39 |
| Fifth research: Comparative Analysis of the Prophets' Experiences with the Conscious Universe | 46 |
| The cognitive and spiritual dimensions of the prophets' experiences with the conscious universe | 49 |
| Exhibit VII: Contemporary Lessons from the Prophets' Experiences with the Conscious Universe | 52 |
| The eighth research: Future Prospects for Studying the Prophets' Experiences with the Conscious Universe | 54 |
| Conclusion of the chapter | 56 |
Since my childhood, I was passionate about the stories of the prophets, especially when my grandfather used to tell me the story of Noah and the response of the universe from heaven, earth, and mountains to God's command, the moments when the ant spoke to Solomon, and the moments when the hoopoe was promised.
I used to wonder how they were able to hear the concerns of the prophets, especially when my grandfather used to tell me the story of Noah and the response of the universe, earth and mountains to God's command.
Today, as I write these words, I feel that these stories are not just tales, but an invitation for all of us to open our hearts and eyes to a world that pulsates with life and praise.
The prophets, peace be upon them, represent a unique model in sensing the consciousness of the universe and communicating with its various components. They were endowed with special abilities that enabled them to understand and communicate with the languages of creatures and harness the elements of nature with God's permission. These abilities were not merely supernatural miracles, but were the embodiment of a fundamental truth in the Qur'anic vision: that the entire universe is a conscious being praising God, and that this consciousness can be communicated with and utilized by the chosen humans. The universe is not just a silent space, but a great choir playing the melodies of praise.
This paper presents an in-depth study of the prophets' experiences with the conscious universe, focusing on five main models: Solomon's communication with the ant and the hoopoe, Moses' communication with the mountain, David's harnessing of the mountains and birds, Muhammad's praise of the pebbles in his hand, and Noah's communication with the sky and the earth.
The research also reviews the epistemological, spiritual and ethical dimensions of these experiences and the possibility of utilizing them in our time.
This divine preference includes the prophets' ability to understand the secrets of the universe and its deep truths that are hidden to the average person. God gave them a special light that revealed to them the nature of the universe and the truth of the relationship between the Creator and the creature. This is evident in the stories of the prophets with the universe around them, where they were able to communicate with the elements of nature.
This prophetic uniqueness raises a deep question: Can the ordinary human being reach some of this understanding? Can we listen to the praises of the universe if we quieten the noise of our lives and remove some of the veils of ignorance from our hearts?
The miracles with which God supported His prophets are not merely supernatural occurrences outside the framework of the cosmic order, but are in essence manifestations of a profound truth related to the nature of the universe itself and its response to the command of God Almighty.
The universe responds to His command at any moment with the appearance of miracles and the supernatural. This understanding leads us to realize that miracles are not a violation of the laws of nature, but rather a manifestation of higher and more comprehensive laws that reveal the true nature of the universe and the relationship that binds it to its Creator.
This is what we can call the "conscious universe" - a universe that recognizes its Lord, praises Him, and responds to His command.
The Qur'an provides an integrated framework for understanding the prophets' relationship with the conscious universe, through several basic principles:
This harnessing reveals a special nature in the prophets' relationship with the universe, as nature harmonizes with them and interacts with their message.
This divine call to the mountains and birds shows that the elements of the universe are capable of responding and interacting, and that they have a kind of consciousness and realization that enables them to understand and carry out the divine command.
This text reveals a special kind of knowledge given by God to His prophets, enabling them to understand the "logic" of other beings and communicate with them.
This verse establishes the concept of a comprehensive cosmic consciousness, where everything in the universe praises God, although we do not understand their praise.
This Qur'anic framework reveals a comprehensive cosmic vision, showing that the universe is not just deaf matter, but a conscious entity that recognizes its Creator and praises Him, and that the prophets - thanks to the special knowledge God gave them - were able to understand and interact with this cosmic consciousness in ways beyond the comprehension of ordinary human beings.
Understanding this cognitive framework opens wide horizons for understanding the nature of the universe and the truth of the relationship between man and nature. It also provides a deep insight into the nature of the prophetic message and its role in revealing the secrets and deep truths of the universe.
Ibn Kathir says in the interpretation of this verse: "Sulayman told of the blessings of Allah, in what He bestowed upon him of a perfect king and a great empowerment, so that He harnessed for him the human beings, the jinn and the birds. He also knew the language of birds and animals, and this is something that none of the human beings - as far as we know - has been given. Whoever claims from the ignorant and the rabble that animals used to speak like the speech of the children of Adam before Sulayman bin David - as many people say - is saying without knowledge."
(Tafsir al-Qur'an al-Azim)Recent scientific studies confirm that birds have complex communication systems that go beyond the expression of simple emotions. These discoveries are consistent with the Quran's reference to the existence of a "bird logic" that can be understood and learned:
A study published in Smithsonian Magazine (2022) shows that "birds have complex vocal communication systems that in some ways resemble human language. Some bird species use specific acoustic signals to convey different meanings such as the presence of a predator or a food source, and these signals vary depending on the type of threat or situation." [Smithsonian Magazine]
Dr. Andy Russell of the University of Exeter, who has studied bird sounds for more than ten years, said: "When analyzing bird sounds, we found that birds repurpose distinct sounds in different orders when performing specific behaviors, and this is the first time in the history of scientific research that the phenomenon of rearranging syllables to give different meanings has been demonstrated in a creature other than humans." (Russell, Andrew F. and Townsend, Simon W. (2017). Communication: Steps from animal to grammar? Current Biology, Vol. 27, No. 15)
Neuroscientist Eric Jarvis of Rockefeller University notes: "Songbirds and humans share specialized brain circuits for vocal learning, despite our distant evolutionary divergence. "This striking similarity in brain structure suggests that sophisticated communication abilities may emerge when the right neural architecture is available." "Do Birds Have Language?" - Smithsonian Magazine (March 2022)
Recent studies show that many bird species such as the Japanese goldfinch and Indian quail use different alarm calls for different types of predators. The Japanese goldfinch makes a call that causes its young to shrink to avoid being pulled out of the nest by crows, and another call for snakes causes the young to jump out of the nest altogether, demonstrating a sophisticated level of semantics and complex responses. "Do Birds Have Language?" Published in Smithsonian Magazine"
What recent scientific studies reveal about the complexity of bird languages and communication systems is remarkably consistent with what the Holy Quran referred to more than 1,400 years ago about the existence of a "bird logic" that can be understood and learned as God taught it to Solomon, peace be upon him. Although scientific studies are still in their infancy to discover the depths of these communication systems, they confirm that birds have their own languages with specific connotations and organizational rules, which is consistent with the Qur'anic concept of bird logic.
The miracle of the Qur'an is not only in referring to the existence of "bird logic," but in describing it as an integrated communication system that can be understood and learned, which modern scientific studies are gradually exploring and documenting.
In that quiet valley, while the caravans of history were traveling on the land of ancient times, the footsteps of a great army led by the Prophet of God, Solomon, peace be upon him, passed by. A fleeting moment in human history, but it is immortalized in the Book of God, embodying one of the most amazing scenes of communication between two distant worlds - the world of man and the world of insects.
How could an ant communicate with such eloquence and wisdom? And how could God's prophet Solomon understand this hidden language?
The miracle of the Qur'anic discourse in describing ant communication: Rhetoricians say, "The ant's little speech included ten types of rhetorical discourse: Calling, alerting, naming, commanding, stating, warning, personalizing, generalizing, apologizing, and explaining the reason. This indicates the existence of a very precise communication system for these creatures, whose capabilities have long been underestimated by humans."
What modern science says about ant communication: Let's ask the inquisitive researcher: How do ants really communicate, and could they be communicating beyond what we think?
In his book Ant Civilization, Professor Bert Holdobler reviews what he and his colleague Edward O. Wilson have found in their research on ant communication systems. In their Pulitzer Prize-winning book The Ants (1990), the authors detail the multiple communication systems used by ants, including chemical (pheromones), tactile, acoustic, and visual signals. In their subsequent book The Superorganism (2009), they discuss how these systems integrate to form an effective and complex communication network within ant colonies, reflecting a high level of social organization and group coordination.
A study published by Australian scientists Andrew Barron and Colin Klein in the Proceedings of the National Academy of Sciences confirms that ants, bees and flies are not just mindless biological machines, but possess a degree of awareness of themselves and the world around them (Barron and Klein, 2016).
Ants' communication techniques as revealed by modern science: When we contemplate the communication techniques used by ants, as revealed by recent scientific studies, we find ourselves in front of an amazing world of complexity and mastery that exceeds our previous perceptions.
A study by researchers Robert Hickling and Richard L. Brown, published in The Journal of the Acoustical Society of America, proved that ants use a more complex acoustic system to communicate than previously thought. They documented sounds made by ants in situations of danger that can travel over distances of up to tens of centimeters, which could explain how a single ant can warn an entire colony. (Hickling and Brown, 2000).
In recent years, scientists have discovered that ants have an advanced educational system. A study published in the journal Nature documented that master ants train young ants in foraging methods through a phenomenon called "Tandem Running," where the master leads his pupil on an educational journey and stops periodically to make sure the pupil is following him (Franks and Richardson, 2006).
The collective intelligence of ants: A Model of Shared Consciousness: Professor Deborah Gordon, a Stanford University biologist who specializes in the study of ants, says: "When we study ant colonies, we find a complex system that behaves like a distributed brain, with thousands of individuals acting as a single unit with no central command, resulting in intelligent collective behavior far beyond the capabilities of a single individual" (Gordon, "Dynamic Organization in Ant Colonies," 2010).
A recent study conducted by researchers and published in the Proceedings of the National Academy of Sciences in 2025 revealed that ants outperform humans in teamwork, possessing a "collective memory" that enables them to avoid repeated mistakes and move more efficiently than humans in jobs that require group coordination.
On the other hand, Muhammad Kamel Abdul Samad says in his book "Scientific Miracles in Islam": "The verse states that an ant spoke in order to warn its group about a danger that might befall them, and this is proof that ants have a language in which they communicate and speak ... This is what modern research has proved by its precise scientific means, about the social life of ants based on understanding among them, that is, that the ant community, like other living beings, has a method of understanding and a special language by which it organizes its life and understands each other, as in the world of bees, mosquitoes, and other living things. Modern science has determined that ants and other insects have a language in which they communicate with each other through special words, audible signals, or other things that God taught his prophet Solomon, peace be upon him.
Ants communicate with each other in all matters related to their various affairs. Ants, as seen in their various habitats, undertake collective projects such as building roads, bridges, and colonies. These projects can only be carried out cooperatively with the help of a common language.
Ants are the only ones who meet in communities to cooperate and exchange benefits, and they are also the only ones among other insects that take care of burying their dead, and other indications of an organized, living and active life, with an entity and a constitution that governs the ants in all their behavior. Ants are characterized by an extraordinary intelligence that has amazed scientists, as evidenced by the process of popping grains before storing them in stores so that they do not sprout. And the grains that he cannot crack, he spreads them in the sun periodically and systematically so that they do not get wet and moisture and germinate. (Muhammad Kamel Abdul Samad in his book "Scientific Miracles in Islam")
Wonderful brain: But the final say is what modern science proved when it was able to dissect the ant's body and study its parts in detail, with the help of electronic scanning devices and the use of various rays. It was found that they are characterized by the presence of a wondrous brain that confirms a terrible intelligence. Although it is small, less than a millimeter, it can only be seen under a microscope. It consists of two main lobes like the human brain, and nerve centers and sensory cells as in humans as well. Before science reached this scientific fact about the ant's brain and intelligence, the verse indicates that the ant expected that evil would befall the ants from Solomon and his soldiers, so it thought and was guided.
Do insects possess true consciousness? This question, which has long preoccupied philosophers and biologists, has become the focus of a growing number of recent scientific studies.
Dr. Martin Overgaard, a researcher specializing in consciousness studies, says in a study published in Frontiers in Behavioral Neuroscience: "We should be cautious in assuming that creatures with different neural structures from us don't have consciousness. Consciousness may not necessarily require specific neural structures like those found in humans, but can exist in completely different neural structures" (Overgaard, 2021).
In their study "The ant colony as a test for scientific theories of consciousness", researchers David Friedman and Eric Sovik emphasize that the ant colony represents an ideal model for testing scientific theories of consciousness, especially in light of the distributed neural networks in which the colony operates (Friedman and Sovik, 2021).
The Qur'anic model for dealing with insects in light of scientific discoveries: The Qur'an offers us a balanced model for dealing with insects, based on recognizing their value as creatures with their own world, while recognizing the role of humans as successors on earth. This can be seen in the story of Solomon, peace be upon him, who, despite his great power and kingdom, smiled when he heard the ant's words, and did not despise this small creature, but rather prayed to God, thanking Him for His grace.
Solomon's smiling at the ant's words is an eloquent lesson in how man should deal with other creatures, as the smile here expresses appreciation and respect for this other world that God has wisely created, not an expression of mockery or disdain.
In conclusion, the story of Solomon and the ant remains a witness that the Holy Qur'an is centuries ahead of science in referring to amazing scientific facts about the world of insects, and remains an open invitation for scientists and researchers to further research and exploration in this vast field, which still hides many secrets and wonders that testify to the greatness of the Creator and His marvelous workmanship.
Solomon and the hoopoe: The image represents the hoopoe at the moment of his discovery of the Kingdom of Sheba.
In the shadows of the Quranic stories, there are stories that pulsate with lessons and lessons, transcending the boundaries of time and space to speak to minds and hearts. Among these great stories is the story of the Prophet Solomon with the Hoopoe, which is engraved in the verses of Surah Al-Naml in the conscience of believers, and carries cognitive lessons and exploratory dimensions that deserve contemplation and reflection.
When you contemplate this Qur'anic story, you find in it an integrated system of cognitive exploration - that approach through which man seeks to understand the world around him, explore its depths, and reveal its secrets. How was the Hoopoe a cognitive explorer, how was Solomon a wise scientific leader, and how did this story become a model to be followed in the world of human knowledge?
The eye of care and the gaze of a leader: The scene begins with a magnificent image of a prophetic king inspecting his soldiers and employees, not overlooking a small or large detail. He looks left and right, scrutinizes the scene, until he notices the absence of a single bird among thousands of followers.
This inspection is not a routine act, but a precise scientific method that reflects the importance of organized observation and systematic observation as a basis for knowledge. Science begins with a question: "What am I not seeing?", and discovery begins with noticing a change from the norm.
The expedition and the adventure of research: On the other hand, the hoopoe was on a journey of discovery across vast spaces, crossing deserts and mountains, crossing valleys and plains, flying from Palestine southward until he reached the distant land of Yemen.
His eyes were observing, his mind was analyzing, and his heart was reacting to the wonders and strange things he saw. This is the image of a true explorer who possesses a passion for knowledge and takes risks in order to uncover facts and access information from its original sources.
Documentation methodology and the art of presenting knowledge: When the hoopoe returned, he did not come with hearsay or undocumented news, but rather provided a model of an integrated scientific report. He started with an attention-grabbing sentence: "I have learned what you have not learned," and then followed it up by specifying the place and subject matter: "I have come to you from Saba'a with certain news."
In the style of a master of the arts of presentation and presentation, he drew a complete picture of the Sabaean society: He identified the nature of government, economic power, level of civilization, religious system, and the knowledge crisis of that kingdom.
The Hoopoe blends accurate objective description with deep analysis of the phenomenon, providing a model of exploration that goes beyond superficial observation to interpretation and analysis.
Criticism and depth of analysis: The Hoopoe didn't just convey information, but went beyond that to analyze and criticize the phenomenon. With his common sense, he realized the seriousness of the doctrinal deviation, and sensed the motive behind the prostration of the people to the sun: 'Satan decorated their deeds'.
It is a model that reflects the explorer's belief in his social and ethical role, not content with neutral observation, but moving to the stage of wisdom, which requires the use of knowledge for reform and change.
Methodology and Philosophy of Verification: Sulayman, peace be upon him, provides a model of a sober, scientific leader who is not blinded by emotions. He listens attentively, receives information openly, but emphasizes the need for verification and validation: "We will see if you are truthful or if you were one of the liars."
It is an advanced scientific philosophy that puts us in front of the essence of the scientific method: no belief before verification, no decision before confirmation, and no judgment before proof.
Miraculous touches in the rhetoric of exploration: The story adds miraculous touches to its exploratory model, highlighting the miraculous brevity that summarizes an entire world in a few words. The accuracy of the choice of words is evident: "news" and not just "news", "informed" and not just "knew".
The Qur'anic style flows with vitality and suspense, moving us from one scene to another, combining superficial observation with deep analysis, between direct information and hidden significance, between knowledge and value.
From Story to Life: Contemporary applications: The story extends bridges of knowledge to various fields of contemporary life:
Through this story, the Holy Quran offers us an integrated system of cognitive exploration, combining the precision of science with the splendor of art, the logic of the mind with the brightness of the soul, and the objectivity of the researcher with the commitment of the believer.
It is an invitation to meditate on the Qur'an, to extract knowledge methodologies that enrich the present and enlighten the future. Those who reflect on the story of the hoopoe realize that the Qur'an contains inexhaustible treasures of knowledge, and that its stories are not just historical narratives, but an integrated systematic school of knowledge and exploration that guides humanity to the paths of righteousness at all times and places.
The image of that majestic scene comes to my trembling imagination... A man of clay, with all the fragility and limitations of human beings, stands addressing the Almighty of the heavens and the earth! As if this great position did not satisfy his spiritual thirst, he launched the call of the anxious heart: "Lord, show me to look at you"!
How wonderful you are, O Moses! Have you realized the truth of what you are asking? Did it occur to you that your mortal body, made of dust and water, might be able to face the light of the One who folds the heavens with His right hand, and the whole earth is in His grip on the Day of Judgment? How did you expect your eyes to be fixed before the sightless Senna of the Divine Self? What secret prompted you to ask this question, and what longing made you so bold?
The divine answer was as decisive as a thunderbolt, as compassionate as a breeze of mercy: "You will not see me"... Then was the chilling scene - the towering mountain, solid and firm, was crushed by the simple manifestation of the Lord of the Worlds, while Moses was stunned like a leaf in the wind!
What a lesson, what a wisdom! The one who drew his strength from the soliloquy of his Lord and was honored with the title of Kalim of God, could not stand in front of a glimpse of the Creator's manifestation.
This is why Moses' initiative of repentance and praise after his awakening was not just a passing apology, but a deep recognition of the limits of humanity before the divine greatness, a realization of what he asked for, and an acknowledgment of a cosmic truth: "Glory be to You, I repent and I am the first of the believers."
Among these majestic scenes, the scene of the divine manifestation of the mountain in the story of Moses, peace be upon him, paints a unique Qur'anic painting that combines majesty and beauty, awe and love, human longing and divine exaltation.
Consider with me this unique divine scene, where the Prophet Moses stands on the pages of existence, answering the call of his Lord, responding to the divine appointment. In the midst of the debate, in that exceptional moment when he is honored to speak directly with the Creator of the heavens and the earth, his heart burns with the flame of longing, and he asks for what humanity is unable to do in its earthly state - to see God.
It is a moment of absolute sincerity, when Moses, peace be upon him, expresses the highest wish of mankind, the wish that lies in the breasts of those who know and are sincere, and he launches the call of the eager heart: "Lord, show me to look at you!"
Then comes the divine answer, in mercy, compassion and great wisdom: "You will not see me", not a categorical rejection of the request, but a postponement of it to another world, where human nature is prepared to receive the divine lights after it is freed from the shackles of matter.
God then gives the Prophet a tangible example that brings to his mind the impossibility of seeing in this world: "But look at the mountain, and if it stands still, you will see me." The mountain here is a symbol of firmness, solidity and stability of the earth, let alone a fragile human being made of clay!
In my mind's eye, the majestic mountain, with its solid rocks and towering majesty in the sky, stands tall as if it were the master of the place. For millions of years it has defied time, the wind blows it, the rain does not affect it, and the sun's rays do not conquer it. Then, in a brief glimpse, the Lord of the Worlds appears to him, not in his full self, but in a very small amount of his manifestation.
Ibn Abbas (may Allah be pleased with them both) says: "It was only the size of a pinky," as stated in Ibn Kathir's Tafsir. The great mountain crumbled and disintegrated like fine sand, and Moses, peace be upon him, fell stunned, fainting from the horror of the scene.
Imam al-Tabari describes this scene: "The Almighty says: When the Lord looked at the mountain, God made the mountain crumble, i.e.: flat on the ground, and Moses fell asleep, i.e.: fainted" (Tafsir al-Tabari).
The mountain was a living lesson and a silent witness to the greatness and majesty of God, whose eloquent image drew the limits and horizons of human knowledge.
Exegetes differ in the explanation of the shock that struck Moses, peace be upon him. Ibn 'Atiyyah al-Andalusi says in al-Muhtahir al-Wujiz: "The meaning of 'thunderbolt' means fainting like a person who is struck by a thunderbolt, which is an excessive shout, as Al-Khalil said: It is the severe impact of the sound of thunder. Ibn Zayd and a group of commentators said. Qatadah said: It was death. Glass said: This is weak, and the word "awakened" implies otherwise" (Al-Muhtahir al-Wujiz).
Moses' fainting was not merely an accidental event, but was part of the divine educational scene, where humanity, represented by Moses, had to realize its limits and energy, and realize that the divine realms are not received with limited human tools.
"Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted." (Al-An'am verse 103)
Then comes the awakening, as a sign of cognitive rebirth. Moses wakes up, but he is not the same old Moses, but a Moses with a different consciousness, insight, and a deeper realization of the truths of existence.
After awakening from the shock, Moses' spirit is renewed and his insight deepens, so he moves his lips with the first words of conscious speech: "when he awoke, he said, ‘Exalted are You! I have repented to You, and I am the first of the believers." Surah al‑Aʿrāf (7:143).
The Transfiguration scene opens wide doors for reflection on the relationship between the material world and the divine world, and on the nature and limits of knowledge:
When Moses asks to see God, he is expressing the highest aspirations and longings of humanity. It is the call of a thirsty soul to meet its Creator, the yearning of a longing heart for the source of its existence and the purpose of its being. And when the divine refusal comes gently: "You will not see me," it is a gentle reminder that sight is weak, the soul is burdened by the weight of matter, and the body is captive to its biological limits. The rejection is not a roadblock, but an invitation to seek other ways of knowing, other tools of communication.
Abu Ja'far ibn Jarir al-Tabari said in the interpretation of this verse: Anas (may Allah be pleased with him) said: The Messenger of Allah, may Allah bless him and grant him peace: When his Lord manifested himself to the mountain, he said: "He put his thumb close to the tip of his pinky," he said: "The mountain became dirty." Hamid said to Thabit: "You say that?" Thabit raised his hand and hit Hamid's chest: Thabit raised his hand and hit Hamid's chest, and said: "The Messenger of Allah, may Allah bless him and grant him peace, and Anas says it and I keep it secret?
This is a profound revelation: Man's true strength is not in his physical toughness, but in his ability to receive, accept and submit.
After being stunned and awakened, Moses returns to his consciousness, but it is a different and renewed consciousness. It is a return laden with experiences and knowledge that go beyond the limits of words. Moses learned unforgettable lessons from this unique experience: That God is closer to him than a rope, that the way to know Him is through the pure heart and not through the physical eye, and that man, no matter how high he ranks, is limited by the framework of his humanity.
Moses returned from this encounter, not only with the tablets carrying the law, but with a deep spiritual experience that changed his view of existence and deepened his realization of the truth of the relationship between the Creator and the creature.
An invitation to meditation: The story of the divine manifestation of the mountain remains a window to the worlds of knowledge and the horizons of the soul, inviting us to contemplate our relationship with God, the nature of existence, and the limits of human knowledge. Its message remains timeless: That proximity to God is not by physical vision, but by insight; that nature is not a deaf material, but an open book that testifies to the oneness and greatness of God; and that true knowledge is the one that combines mind and heart, sight and revelation, thought and taste.
Imagine with me that majestic scene, Moses standing in front of the sea, the Israelites behind him waiting with fear and anxiety, the raging sea in front of him, and Pharaoh and his soldiers approaching quickly. What is the solution? How to survive? In those critical moments, the divine command comes: "Strike the sea with your staff"!
Imagine with me that majestic scene: Moses, peace be upon him, stands in front of the sea, with the Israelites behind him, waiting with fear and anxiety, and Pharaoh and his soldiers approaching quickly. What is the solution? How can we survive?
In those critical moments, the divine command comes with a miraculous exit: "Strike the sea with your staff"!
And consider here the amazing triangular relationship: God Almighty, the sea and Moses. The sea is harnessed by God's command, the stick is a tool for the miracle, and the prophet is the executor of his Lord's command. A scene that embodies a wondrous interaction between God's prophet and the universe, where the stick - a part of a tree - turns into a means of achieving a miraculous miracle.
The Holy Qur'an accurately depicts this splitting: "And every parting was like a great mountain." It was not a simple splitting, but rather a tremendous transformation in the nature of the water, as it split and rose like a towering mountain, defying all that is familiar and usual, in response to the command of God Almighty at the hands of His Prophet Moses, peace be upon him.
Ibn Kathir says in his tafsir: "Ibn Abbas, Mujahid and others said: The pillar is a mountain, i.e. the water became like a high mountain... This is one of the great signs and miracles, as the water broke and twelve dry paths became twelve tribes of the children of Israel" (Tafsir Ibn Kathir, 6/142).
The miracle here is multidimensional: The splitting of the sea is a miracle, the retention of the water in its split form as high as mountains long enough for the Israelites to cross is another miracle, and the transformation of the bottom of the sea into dry land suitable for walking is a third miracle, as the Almighty said in Surah Taha: "Make for them a path in the sea that is barren" (Taha: 77).
It is an integrated cosmic scene of the response of the various elements of nature to the command of the One God, as if the whole universe is rushing to carry out the will of its Creator and obey His command.
The miracle of the parting of the sea opens wide horizons for us to reflect on man's relationship with the universe, the nature of prophetic miracles, and the reality of the relationship between nature and its Creator.
The Qur'an traces the state of the sea before and after the miracle in a beautiful scene, revealing its wondrous transformations in response to the divine command.
According to Ibn Abbas (may Allah be pleased with them both), Rahu is stillness and stability, as Ibn Abbas (may Allah be pleased with them both) says. Zamakhshari said in his interpretation of the verse: "Leave it as still as it is, for they are a drowned army, i.e.: destined to be drowned in it" (Al-Kashaf).
It is as if the sea, after performing its great task of saving the Israelites, returned to its tranquility and stability, in preparation for the second task of drowning Pharaoh and his soldiers.
The miracle of the parting of the sea leaves us with a profound lesson in the relationship between man and the universe, and in the role that God has assigned to man as a successor on earth. Moses, peace be upon him, did not deal with the sea as an inanimate object, but as a creature that praises God and responds to His command.
The scene of Moses striking the sea with his staff, causing it to part and become a way of escape, will remain a landmark in human history, reminding us of God's absolute power, His great wisdom, His vast mercy, and His care for His prophets and saints.
Moses (peace be upon him) and the splitting of the sea : The sea stands tall with enormous walls of water, split by God's command for the caravans of believers to pass through safely. In the middle of the land road, while the waves stand like mountains on both sides of the road, submitting to the power of their Lord, in a scene full of majesty and greatness.
The Almighty says: “And We certainly gave David from Us bounty. [We said], ‘O mountains, repeat [Our] praises with him, and the birds [as well].’ And We made pliable for him iron.” (Shebaa 10).
He said: “And We subjected the mountains and the birds to hymn [Our] praises along with David. And We were the doers [of that].” (Al-Anbiya 79).
The Almighty says: “Surely, We made the mountains to sing the glory of Allah along with him at the evening and the morning, and the birds gathered [in flocks], each one of them is ever intent [in worship].” Surah Ṣād
Imagine Job singing with a beautiful voice and the mountains repeating praise after him and coming from everywhere, indeed a great procession of praise for David and behind him the mountains are repeating.
In the heart of the vast valley, in front of the majesty of the mountains and the rustling of the birds, the voice of Dawud, peace be upon him, sounds the Zabur, and wondrous things happen - the mountains echo the call, and the birds gather and sing with him, in a unique divine scene immortalized by the Holy Quran in verses that reveal an exceptional prophetic miracle and a unique relationship between the Prophet and the elements of nature around him.
Imagine an exceptional royal scene - David, peace be upon him, reciting with his melodious voice the verses of the Zabur, the towering mountains echoing his voice, and the birds attracted to him from everywhere, forming a unique divine procession of praise, in which the noble prophet launches his dewy voice into the horizons of existence, and the mountains and birds respond to him, in a unity that reflects the harmony of the universe under the care of its Creator.
Imam Ibn Kathir says in his Tafsir: "If he praised, the mountains would praise with him, and so would the birds; this is one of the greatest blessings for him, and one of the obvious miracles" (Tafsir al-Qur'an al-Azim).
Imam Qurtubi adds: Ibn Abbas said: "No one of the people was given a voice like that of David, the mountains would answer him and praise with him, and the birds would praise with him." In another place he says: "The linguists said: Tawwib: Repeat the sound. The meaning is: O mountains, return the praise with him, so when he praised, the mountains returned the praise with him, and so did the birds" (Al-Jami'i al-Qur'an).
Dr. Muhammad Abu Zahra says in his book "Zahra al-Tafsir": "Allah Almighty specialized David by making the mountains to repent with him, i.e. to praise him, which is a supernatural miracle and one of the characteristics of David, peace be upon him, and we do not know that any of the prophets were given such a characteristic" (Zahra al-Tafsir, 11/5495).
The miracle of the praise of the mountains and birds with Dawud, peace be upon him, carries many meanings and connotations:
The miracle of the praise of the mountains and birds with David (peace be upon him) remains a unique example of the special relationship between man and the universe, and a witness to God's ability to harness the universe for His chosen servants. This miracle reminds us that the entire universe is praising God, that human praise, when it is pure, can form a harmonious melody with the great cosmic symphony, and that the voice of the believer can leave its impact on the universe around him.
Modern scientific studies in the field of acoustics and its impact on matter confirm what the Qur'an indicates. Physicist Hans Jenny, the founder of cymatics, says "Sound vibrations have a physical effect on the shapes and self-organization of matter, as molecules respond to sound frequency by forming harmonious geometric patterns, and this scientifically explains how the human voice can affect inanimate objects and surrounding beings." In his book, Cymatics: A Study of Wave Phenomena & Vibration. Jenny documents his experiments in which he used acoustic vibrations to stimulate materials such as liquids and powders to form symmetrical geometric patterns. The book shows how sound frequencies affect matter, causing it to self-organize into specific shapes. (Jenny, "Sound Waves and Shapes," 2016, p. 127)
The praise of the birds and the mountains in chanting after David, peace be upon him.
The scene of the flood and the horror of the waves from everywhere is in my imagination as Noah and those with him watch how the universe responded to God's command and God drowned the earth and those on it for the sake of a few believers praising God. Then the earth responds to God's command and swallows the water as if it were a living, conscious entity, and the mountains embrace the ship and provide an anchor for it. Noah finds in the universe around him the compassionate friend to whom he fled from his oppressive compatriots.
The story of Noah, peace be upon him, is depicted in the Holy Qur'an as one of the greatest cosmic scenes in human history, as it reveals the unique relationship between the Prophet and the elements of the universe around him, and emphasizes the response of the universe to the command of God Almighty. This marvelous Qur'anic painting transports us to worlds of contemplation on man's relationship with the universe and the nature of the relationship between the Creator and his creatures.
Consider with me this majestic scene: The earth is flooded with water, the sky is pouring with rain, and Noah's ark is floating between waves as big as mountains. Then comes the divine command to nature, and the earth receives the call of its Creator: "O earth, swallow your water", and the sky hears the divine command: "O sky, give up", and all natural forces respond in obedience and compliance. It is a scene depicting the submission of the entire universe to the command of God, when the disbelievers deserved the divine punishment, and the believing few who responded to the call of Noah, peace be upon him, survived. It is as if Noah, peace be upon him, found a friend in the universe around him, after his people had denied him, lied to him, and harmed him.
Imam al-Razi says in his explanation of this verse: "O earth, swallow your water, and O sky, take off your clothes." The sense indicates the majesty, strength and power of these bodies, and if the mind senses the presence of an omnipotent being who controls these bodies and disposes of them as he wills, this becomes a reason for the mental power to recognize the perfection of God's majesty, the height of his power and the perfection of his ability and will. And the third: The sky and earth are inanimate objects, so the words "O earth" and "O sky" are borrowed according to appearances, as if his command and charge are enforced in inanimate objects. (Keys of the Unseen, interpretation of verse 44 of Surah Hud).
God Almighty says in Surah Al-Zalzala: "On that day, the earth will tell its news" [Al-Zalzala: 4].
It is narrated in the Sahih of Imam al-Tirmidhi on the authority of Abu Huraira (may Allah be pleased with him): "The Messenger of Allah read this verse: 'On that day it will tell its news', then he said: 'Do you know what its news is? They said: "Allah and His Messenger know." He said: Its news is that it will testify against every servant—male and female—regarding what they did upon its surface: ‘He did such-and-such on such-and-such a day,’ and that is its report.” (Sunan al‑Tirmidhī, Hadith 3353 – graded ṣaḥīḥ).
Imam Ibn Kathir says in his Tafsir: "Ibn Abbas said: 'On that day, it will tell its news,' meaning that it will testify against each person for what he has done on its back, whether good or evil, and this is a fatal matter, and it will be spoken by what Allah has put in it" (Ibn Kathir's Tafsir).
Here we see how Noah, peace be upon him, received precise divine instructions in making the ark, and how the natural materials he used were harnessed to carry out this great task.
Imam al-Qurtubi states: "The duration of the flood differed: it is said that it was forty days, it is said that it was six months, and it is said that it was a whole year" (Al-Jami' al-Qur'an). The response of the universe to Noah (peace be upon him) is also evident in the scene of the receding waters and the stabilization of the ship on the mountain, and in the rapid response of the earth and sky when God ordered them to end the flood.
The story of Noah and the Flood holds many lessons and meanings that continue to be renewed over time:
The story of Noah (peace be upon him) and the flood remains an important model for understanding the relationship between man and the universe, and between the Creator and his creatures. This story, painted by the Holy Qur'an in a miraculous rhetorical style, invites us to reflect on the nature of existence and how the universe responds to God's command.
The earth that God commanded to swallow its water, the sky that He commanded to stop raining, and the mountain that embraced the ship and secured its anchorage are all scenes that reflect the unity of the universe in obedience and submission to its Creator, and emphasize that the believing man is not alone in this existence, but is surrounded by creatures who share his slavery to God.
It is as if the lesson of the Great Flood reverberates through generations: When man rebels against his nature and denies the grace of his Creator, the elements of nature that were harnessed for him rebel against him, and when he returns to his Lord in faith and surrender, nature returns in response and obedience, carrying him, protecting him and helping him fulfill his mission on earth.
Noah and the cosmic flood: In the midst of angry waves that rise like mountains, Noah's ship sways steadily, a scene that depicts the greatness of the divine flood that annihilated unbelief and spared the people of faith.
The Praised Universe and the Chosen Prophet
In the hustle and bustle of materialistic life, the heart may lose sight of a great cosmic truth, clearly and unambiguously stated by the Holy Qur'an: This vast existence, from the farthest heavens to the deepest earth, from the smallest atom to the greatest galaxy, sings a hymn of praise and thanksgiving to its Creator.
It is a reality beyond our limited comprehension, an existential language that is not picked up by our usual ears, but it is firmly established.
In the midst of this praising universe, God sent His Prophet and Beloved Muhammad, peace be upon him, to be a mercy to the world and a light to illuminate the paths of mankind. The signs of his prophethood were not limited to his legislation and wisdom, but also manifested in his unique interaction with this conscious existence, where the doors of perception were opened for him to see and hear what other human beings do not see and hear.
God honored him with his ability to communicate with the vocabulary of the universe, which seems to us silent and inanimate. He heard the praise of the pebbles between his honorable fingertips, witnessed the longing of the stump for him like the longing of a newborn for his mother, understood the complaint of the animals, and spoke the wolf as a witness to the truthfulness of his message.
These experiences are not just tales to be told, but they are proven facts, impressive miracles that have been transmitted to us by the books of the Sunnah with the best authenticity, to serve as physical proof of the greatness of the status of this faithful Prophet in the eyes of his Creator, and that the entire universe recognizes and celebrates this status. We will review some of these proven miracles, attempting to dive into their deep significance in a literary style, while fully adhering to scientific honesty in quoting the hadiths.
The Prophet (peace be upon him) had many events with inanimate objects. The stump mourns his parting, the pebbles praise in his palm, the trees step on the ground in response to his request, the water springs from his fingers, the stone greets him, and the mountain is steady from the turbulence with him and his companions. These are miracles for the owner of the message and clear evidence of the sincerity of his prophethood. The Prophet (peace be upon him) had a high moral character in dealing with all human beings and animals, and not only that, but he also had good manners with inanimate objects, and the righteous Salaf conveyed to us these events and narrations of the Prophet (peace be upon him) with inanimate objects, and in this small requirement we will mention some events that happened to the Prophet (peace be upon him) with inanimate objects.
Imagine the scene: A group of honored companions are sitting around the Prophet (peace be upon him), the atmosphere is calm, and the souls are reassured. -In a blessed moment, the Prophet (peace and blessings of Allah be upon him) takes a few small pebbles from the ground, perhaps scattered in front of him. As soon as these pebbles settled in his honorable palm, they emitted a subtle sound, a melody unfamiliar to the ears, a hymn rising from them: It is a praise to Allah, the Lord of the Worlds!
This remarkable miracle was narrated by a number of companions, including Abu Dharr al-Ghaffari (may Allah be pleased with him). In a narration, he mentioned this scene in the context of talking about the virtues of the Rashidun caliphs, as narrated by al-Tabarani in al-Majam al-Kabir and al-Baihaqi in Dalilat al-Nubuwwah, with a bond that has been improved by some scholars: "The Prophet took pebbles and they praised in his hand, then he put them in Abu Bakr's hand and they praised, then he put them in Umar's hand and they praised, then he put them in 'Uthman's hand and they praised, then he put them in our hands and they did not praised."
In Musnad al-Bazar: The Prophet took seven pebbles, and they praised in his hand until I heard them buzzing like the buzzing of bees! Then he put them down and they fell silent... (Muhaddith: Shuaib al-Arnaout Source: Tarij Sharh al-Tahawiya Translation: Extracted by al-Bazzar, al-Khalal in al-Sunnah, and al-Tabarani in Musnad al-Shamin)
praise to their Creator, not in any place, but at the hands of the Master of Prophets, may Allah bless him and grant him peace. As if these deaf pebbles had realized the honor of the place and the greatness of the hand that embraced them, they could not help but declare their faith and awareness by praising their Lord.
Even more amazingly, this awareness and this pronunciation was transferred - with God's permission and honor - to the hands of the Rashidun caliphs after him, a clear indication of their status and greatness, and then this pronunciation was cut off from the hands of other people, so that this miracle remains a special sign of prophethood and the Rashidun caliphate that followed its path.
This praise is not a mere sound, but a cosmic declaration by inanimate objects of the truthfulness of the Prophet's message, and a testimony by deaf matter that this universe has a wise Creator, and that this Prophet is his chosen messenger. It reminds us that behind the apparent curtain of matter, there is another life, another consciousness, which can only be realized by those whom God has chosen and honored.
How many of us eat our food every day and think that it might be praising God? It is a thought that might seem strange if not for the fact that it is confirmed in the biography of the Prophet (peace and blessings of Allah be upon him). Food, which is the daily consumption of human beings, used to utter praise at the hands of the Prophet (peace be upon him), and the companions heard his praise while eating it.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrates this verse and says, as reported in Sahih Bukhari: "You count the verses as a torment, but we used to count them as a blessing during the time of Allah's Messenger (may Allah bless him and grant him peace)." (Sahih Bukhari - Hadiths of the praise of food and the groaning of the stump).
How marvelous is this difference mentioned by Ibn Mas'ud! The cosmic signs that people see today in eclipses, eclipses, and earthquakes are a torment and a warning sign, which is true. During the time of prophecy, the signs were a blessing, a mercy, and a proof of prophethood and proximity to God. One of these signs was hearing the praise of food.
This miracle opens our eyes to a profound truth: That the blessing in our hands is not just an inanimate object, but part of a living universe, part of an existence that praises God. It is a reminder for us to look at God's blessings with reverence and appreciation, and to be more aware of the blessings that God places in things through His grace and generosity, especially when they are associated with the person of His Holy Prophet.
One of the most tender and moving miracles is the story of the stump that wept and complained about the separation of the Prophet (peace and blessings of Allah be upon him). Before the pulpit was built in the Prophet's Mosque, the Prophet (peace and blessings of Allah be upon him) used to stand up in the Friday sermon leaning on a dry palm tree trunk standing in the mosque. When the number of Muslims increased and a pulpit needed to be built for everyone to see, the pulpit was built, and the Prophet (peace be upon him) left the stump to ascend on his new pulpit.
Jabir ibn Abdullah (may Allah be pleased with him) narrates this story with an affected heart, as in Sahih Bukhari and other books of the Sunnah: "The Prophet (peace and blessings of Allah be upon him) used to stand on Fridays on a palm tree stump - in a narration: "A woman from the Ansar - or a man - said, 'O Messenger of Allah, should we not make you a pulpit? "O Messenger of Allah, shall we not make a pulpit for you?" He said: If you wish, so they made a pulpit for him. When it was Friday, he was pushed to the pulpit [i.e., he moved to it and left the trunk], the palm tree screamed like a child, then the Prophet (peace be upon him) came down and held it to him, moaning like a child who is being silenced, he said: It was crying for what it used to hear from the dhikr there." (Reported in Sahih al-Bukhari, Imam Ahmad's Musnad, al-Tirmidhi, al-Nisa'i, Ibn Majah, al-Darimi and others, it is one of the most famous hadiths on the subject of the trunk's yearning for the Messenger of Allah (peace and blessings of Allah be upon him).
In the narration of Anas ibn Malik (may Allah be pleased with him), also in Bukhari: "The Prophet, may Allah bless him and grant him peace, was standing on a tree stump in the Medina Mosque, and the Muslims heard him preaching, and when they built the pulpit and the Prophet, may Allah bless him and grant him peace, moved to it, the stump bowed like a camel to its child, or as stated in the other narrations: "A child's cry. Anas said: "The Prophet (peace and blessings of Allah be upon him) came to the stump and put his hand on it and it became quiet." He added in another narration: "He said, 'If I had not embraced it, it would have moaned until the Day of Judgment.
The honorable Companions conveyed this scene in strong words that express the depth of pain expressed by this rigid torso: "she cried out like a child," "she moaned like a child," "she moaned like a camel moaning for her child." It is a heart-wrenching image, a stump that does not have a soul like a human soul, nor feelings like humans, and yet, he realized the value of proximity to the Messenger of Allah, peace be upon him, and realized the sweetness of what he was hearing from the remembrance and revelation while he was next to him.
This stump was more aware than many humans who did not follow the Prophet (peace and blessings of Allah be upon him) despite the clear signs. The inanimate object showed a love and longing that many hearts could not show. When the Prophet descended from his pulpit to embrace and console this log, his great mercy, which included even inanimate objects, was evident, as if they were part of his Ummah, cared for and reassured by his tenderness.
Allama Taj al-Din al-Subki and others said: That is, it was narrated by a plurality of the Companions from a plurality, which means that it is certain that it happened.
In a study published by Al-Rabi'ah (an intellectual journal published by the Al-Raqim Scientific Club, an offshoot of the Association of Muslim Scholars in Algeria) Dr. Leila Djouadi Zouaqa, the author of the study, says: "The trunk nostalgia between science and religion." "How can we deny that trees feel, rejoice and grieve when we know the story of the trunk to which the Prophet (peace and blessings of Allah be upon him and his family) was preaching when he was preaching the Friday sermon. Then the Prophet (peace and blessings of Allah be upon him) came down and hugged him to him, moaning like a child being soothed... Islam proved centuries ago that the trunk of a tree mourns the loss of its beloved, and today science has come to prove that a tree that cuts off its neighbor that has been with it for years undergoes changes and then weakens until it reaches dryness." [Journal of Ecology, 2023].
In her study, Dr. Laila links the miracle of the trunk nostalgia to recent scientific discoveries made by researchers such as Suzanne Simard and Peter Volper, which confirm that trees have feelings, feel each other, and are affected by the absence of their sisters. It is noticeable that many modern scientists tend to link the miracle of the trunk bending, as mentioned in the authentic hadiths, with modern scientific discoveries that indicate that plants and trees have a degree of sensitivity and responsiveness. However, the main emphasis remains that the event is a prophetic miracle that cannot be fully explained according to current scientific theories, but is part of the paranormal that God honored His Prophet Muhammad (peace be upon him) with.
The Prophet's interactions with the sentient universe were not limited to inanimate objects, but extended to include animals, those creatures that share our life on earth and sometimes realize what we do not realize. One of the most fascinating stories of this interaction is the story of the wolf that spoke and testified to the prophethood of Muhammad (peace and blessings of Allah be upon him).
Abu Sa'id al-Khudari (may Allah be pleased with him) narrated this amazing story, as found in the Musnad of Imam Ahmad and the Sunnat al-Darimi, and validated by Ibn Hibban, al-Hakim and others: "A shepherd was grazing his flock near alHarrah when a wolf attacked and carried off one of his sheep.The shepherd chased after and retrieved the sheep.The wolf sat on its tail and spoke to the shepherd:“Do you not fear Allah? You took from me provision which Allah had destined for me.”The shepherd exclaimed in amazement:“How astonishing! A wolf sitting on its tail speaking human words!” The wolf continued: “Shall I tell you something even more astonishing? The Messenger of Allah ﷺ is in Yathrib (Medina), informing people of news from past nations.”So the shepherd drove his flock into Medina, secured them in one of its quarters, and went to the Prophet ﷺ to relay the incident.The Prophet ﷺ then addressed the people, saying:“He has spoken the truth. By the One in whose Hand my soul is, the Hour will not come until wild beasts speak to humans…”(Referenced in Musnad Ahmad , Sunan al-Dārimī , also authenticated by Ibn Ḥibbān, al-Ḥākim, al-Albānī, and others.)
It is a miracle that defies common sense. A predatory wolf, whose nature is predatory and silent, suddenly speaks in a clear Arabic tongue, to argue with a shepherd about his livelihood, and then to provide invaluable testimony that there is a prophet in the city, Muhammad (peace be upon him), who tells people about the unseen and past nations: That there is a prophet in the city, Muhammad (peace be upon him), who tells people the news of the unseen and the past of the nations, which is even more amazing than the words of the wolf itself!
God used this creature, a symbol of savagery and brute force in human perception, to make it a witness to the message of his prophet. It is as if God is saying: Even the fiercest of my creatures and the furthest from human perception can speak the truth and testify to my messenger. The fact that the Prophet (peace be upon him) believed the wolf's words by saying, "Believe," is conclusive evidence of the verse and confirms that the animal world is not completely silent as we imagine, but that it perceives truths in ways that we do not know.
This story teaches us that God's revelations may come from where we do not expect, and that the testimony of prophecy is not limited to humans, but can come from other beings that God created and deposited secrets in them that only He knows.
The relationship between the Prophet (PBUH) and animals was not only based on showing signs, but it was also an example of mercy and compassion. One of the most powerful stories is the story of the camel that came to the Prophet (peace be upon him) to complain about the condition of its owner.
Abdullah bin Ja'far (may Allah be pleased with him), cousin of the Prophet (peace be upon him), narrates this touching situation, as reported in Sunnah Abu Dawud, Musnad Ahmad and others, and authenticated by al-Hakim, al-Dhahabi and al-Albani: Abd Allāh ibn Jaʿfar reported: “One day, the Messenger of Allah ﷺ had me ride behind him on his mount. He confided something in me, asking me not to tell anyone. He sought privacy—often behind a palm-trunk or in a secluded spot. When he entered the courtyard (biḥā') of a man from the Anṣār, a camel was there. When it saw the Prophet ﷺ, it let out a plaintive moan and its eyes wept. The Prophet ﷺ approached, gently wiped the broad curve above its ear (its “buffer”), and the camel became silent. He asked, ‘Who owns this camel? To whom does it belong?’ A young man from the Anṣār replied, ‘It is mine, O Messenger of Allah.’ The Prophet ﷺ said, ‘Do you not fear Allah in regard to this animal which Allah has entrusted to you? It has complained to me that you starve it and overload it with work.’” (Sunnah Abu Dawud 2549 - Hadith of the Camel's Complaint).
In another narration narrated by Tamim al-Dari (may Allah be pleased with him), as reported in the Dalilat al-Nubuwwah by al-Baihaqi, al-Tabarani and others, and authenticated by al-Albani: Narration by Tamīm alDārī “While we (a group of companions) were sitting with the Messenger of Allah ﷺ, a camel entered. As soon as it recognized him, it went directly to him, placed its mouth near his ear, and began to speak. The Prophet ﷺ listened attentively until it finished.He then turned to the people and asked, ‘Do you know who owns this camel?’ A man stood and said, ‘It is mine, O Messenger of Allah.’The Prophet ﷺ said, ‘Do you not fear Allah concerning this beast which Allah has entrusted to you? It has complained to me that you starve and overwork it.’” This narration is recorded in: Dalā’il anNubuwwah by alBayhaqī alMu‘jam alKabīr by alṬabarānī.
What a marvelous scene and how profound its significance! An exhausted, tired, and hungry camel had no one to complain to except the Messenger of Allah, may Allah bless him and grant him peace. He realized by instinct, or by inspiration from God, that this man is the refuge of the weak and the refuge of the oppressed, even among non-human beings. He came to him, preceded by his tears and moans, and placed his head in his gracious hands, or put his mouth to his honorable ear, to air his grievances in the language of sorrow and pain that the merciful Prophet understood.
The Prophet (peace be upon him) not only understood the complaint and consoled the camel by wiping its head, he also asked about its owner and gave him a gentle rebuke, reminding him to fear Allah in this beast. The Prophet (peace be upon him) made animal care and charity an integral part of God-fearing and responsibility before the Creator who gave it to him. This story is not only a miracle in understanding the language of animals, but also a timeless prophetic lesson in the highest meanings of mercy and compassion. It is a unique precedent in human history, in which a great prophet offers a practical constitution for compassionate treatment of animals, centuries before the emergence of animal welfare organizations in the modern era. It is another proof that his message is comprehensive, and that his mercy did not spare any of the creatures of this universe.
In the series of verses in which God's ability to speak anything is revealed, and the Prophet's special relationship with the animal world is highlighted, the story of the cow that spoke adds another dimension to this cosmic phenomenon. It is a story that breaks the barrier of silence that we are accustomed to in these creatures, revealing a realization that has been hidden from us. Abu Huraira (may Allah be pleased with him), the great Companion and great Hafiz, narrates this miraculous story from the Prophet (peace be upon him), as reported in Sahih Bukhari and Sahih Muslim. Imagine the scene: A man is driving or riding a cow, in what may be an ordinary action, and suddenly... The familiar time stops, and the cow speaks in an audible and clear voice, not just any words, but words of meaning and wisdom.
As narrated by Bukhari (Book of Plowing and Farming, Chapter on Cows for Plowing, Hadith No. 2324; Book of Virtues of the Companions, Hadith No. 3691) and Muslim (Book of Virtues of the Companions, Hadith No. 2388) on the authority of Abu Huraira, the Prophet (peace be upon him) said: “While a man was riding on a cow, it turned toward him and said, ‘I have not been created for this [purpose of carrying], I have been created for ploughing.’The Prophet ﷺ said, ‘I, Abu Bakr, and ʿ Umar believe in it.
Here comes the decisive role of the Prophet (peace be upon him), who was not present at the event, but received the news of it and was inspired to confirm it as a decisive prophetic confirmation. The Prophet (peace be upon him), who was not present at the event, but received the news and revelation of its truth, said: "I believe in it, Abu Bakr, and Umar."
What a sign! A cow realizes the wisdom of its creation and speaks it, and a messenger who believes this speech and makes it a proof of God's ability. He pairs his faith with that of his two companions, Siddiq and Farouq, indicating the greatness of their status and the strength of their faith, which does not waver in the face of supernatural and miracles when he knows that they are from God or are believed by the Messenger of God, may God bless him and grant him peace.
This story opens horizons for reflection on the fact that creatures that we think of as mindless and unaware have been endowed by God with a consciousness commensurate with their role and place in the universe, and that they may be harnessed to be a sign and proof of the Creator's ability and the truthfulness of His messengers. It is a reminder to us that every creature has a purpose and wisdom in its existence, and that the animal world is not just a material for unjust use, but is part of the fabric of this universe that holds secrets and wonders.
The Witness Universe and the Merciful Prophet
In this journey through the pages of the honorable Prophet's biography, we pause in front of these remarkable verses that reveal to us some of the secrets of this existence and the Prophet's relationship with it. The praise of pebbles and food, the tenderness of the stump, the words of the wolf and the cow, the complaint of the camel... All these are not fictional stories, but are proven facts, narrated by reliable people and recorded in the most authentic books of the Sunnah, as a living testimony of the entire universe to the truthfulness of Muhammad's prophethood and the greatness of his status with his Creator.
These miracles confirm time and time again the Qur'anic truth that everything in this universe is praising God, but we do not understand it. The Prophet was given the ability to recognize this praise and to understand the language of existence, so that his life would be a living embodiment of this truth and a link between the world of humans, which may be oblivious, and the world of the These experiences also shed light on a great aspect of the Prophet's character, which is comprehensive mercy. His mercy went beyond human beings to include inanimate objects and animals, sympathizing with them, understanding their grievances, and commanding charity to them. It was as if the entire universe was sensing and reacting to this mercy, in accordance with the words of the Almighty: 'And We sent you only as a mercy to the worlds' [Al-Anbiya: 107].
As we read these stories, we are invited to contemplate the greatness of the Creator, who has deposited in His creation secrets that we are not aware of. We are also invited to reconsider our view of the universe around us; it is not just a deaf material to be exploited, but a living, conscious existence that praises God and deserves our mercy and benevolence, as our Prophet taught us. The Prophet was a prophet of mercy to the world, and inanimate objects, animals, trees and stones responded to him. Today, we need to listen to the echo of this melody and follow in the footsteps of this merciful prophet, to realize that the whole universe testifies to the oneness of God and the greatness of his message, and that we are part of a great cosmic symphony that continues to sing the hymn of praise and thanksgiving to God, Lord of the Worlds.
In the book of the great cosmic signs with which God distinguished His Prophet and Beloved Muhammad (peace be upon him), a great miracle shines in the sky of prophecy, a sign that broke the barrier of the familiar and exceeded the usual sense of sense; it is the miracle of the "splitting of the moon. " It is the miracle of the "splitting of the moon. That moment when the silent celestial body responded to the signal of prophecy, it was a witness from Ali to the truthfulness of the message on earth.
This verse is not just a passing reference, but an explicit declaration of the occurrence of the event, linking it to "the approach of the Hour", which indicates that it is one of the signs of prophecy near the end of time.
Evidence of prophecy from the mouths of trusted narrators: The honorable Companions witnessed this verse with their own eyes, and the authentic hadiths relayed it to us. One of the most prominent of these narrations is in the most authentic books of the Sunnah: Anas bin Malik (may Allah be pleased with him) said: "The people of Makkah asked the Prophet (peace be upon him) to show them a sign, so he showed them the moon in two parts until they saw Hira between them." (Sahih al‑Bukhari 4867, Book of Manaqib al-Ansar, Chapter on the Splitting of the Moon). Abdullah ibn Abbas (may Allah be pleased with them both) said: "The moon was split during the time of the Prophet (peace be upon him)." (Sahih Bukhari 3868 / 4870 , Book of Tafsir, Interpretation of Surah al-Qamar). Abdullah ibn Mas'ud (may Allah be pleased with him) said “The moon split into two parts during the lifetime of the Messenger of Allah ﷺ —so he said, ‘Bear witness!"(Sahih Muslim, Book “Description of the Hour, Paradise and Hell,” Hadith 2800).
Other narrations: This miracle was narrated by a large number of companions, including Ali ibn Abi Talib, Ibn Umar, Hudhayfah ibn al-Yaman, Jubayr ibn Ma'at, and others, may Allah be pleased with them, which made the masses of scholars, such as Imam al-Nawawi, Ibn Kathir, Ibn Hajar, and others, recognize the frequency of this hadith.
The captivating scene: A night in Mecca and the moon responds: On that dark night, on the blessed land of Mecca, where the polytheists were united in their disbelief and stubbornness, and asked the Prophet (peace be upon him) for undeniable physical proof of his prophethood, it was the divine will that God would show a sign that transcends the boundaries of the earth and reaches the horizon. The Prophet (peace be upon him) pointed his honorable finger at the full moon in the center of the sky, gravity obeyed, and the great orb cracked. The moon split into two halves as far as the eye could see, and the two halves diverged until people saw - as in the narration of Anas - Mount Hira between them. A majestic scene, a celestial planet being divided in response to the command of its Lord at the hands of his prophet! Contemplate the grandeur of the moment; this moon, which we know with its rigidity and its regular walk in its orbit, splits, its two parts diverge, and then - as some other accounts mention - it reunites and returns as it was, all in a few moments, in front of the eyes of the disbelievers and believers. It is an eloquent message that this entire universe is not static, but is governed by the Creator's command, and that His laws that seem to us fixed are not absolute in front of His power and will that is manifested at the hands of His prophets.
Explanations of the scholars and the implications of the verse: Scholars and exegetes have long pondered on this verse, extracting great lessons and implications from it:
Confirmation of tradition and evidence of prophecy: Scholars of Ahl al-Sunnah are unanimous that the hadith of the splitting of the moon is mutawatir because of its many narrators and many ways, which leads to certain knowledge of its occurrence. Scholars have considered it one of the greatest proofs of prophethood. Imam al-Nawawi says in his commentary on Sahih Muslim: "The splitting of the moon is a great sign of our Prophet, may Allah bless him and grant him peace. It is one of the greatest miracles that happened to our Prophet, may Allah bless him and grant him peace. (Al-Manhaj Sharh Sahih Muslim ibn al-Hajjaj, c. 17, p. 150). Al-Hafiz Ibn Kathir says in his Tafsir, emphasizing the tawatir and that it is one of the greatest signs: "It has been repeatedly reported that this happened during the time of the Prophet (peace and blessings of Allah be upon him), and this is one of the clear signs of prophethood and apparent proofs, as Allah Almighty answered the call of His Prophet (peace and blessings of Allah be upon him) to this great matter and split the moon into two parts so that the people of the earth saw it." (Tafsir al-Qur'an al-Azim by Ibn Kathir, c. 7, p. 405, printed by Dar Taiba).
The moon is a being responsive to the command of its Creator: In this miracle, the concept of a "sentient universe" is clearly demonstrated. The moon, an enormous and silent object in human eyes, was not just a deaf mass, but showed an immediate response to the command of its Lord, which was carried out by the Prophet of Mercy at his signal. It is a response that can only be understood in the context that everything in this existence is praising God and obeying His command, even if it is hidden from our perception.
Response despite human stubbornness: One of the wonders of the verse is what is immediately mentioned in the second verse: "When they see a sign, they turn away and say, 'This is a continuous sorcery. Despite the greatness and clarity of the verse, the disbelievers turned away from it and accused it of magic, indicating that stubbornness and arrogance may prevent the heart from seeing the truth, even if it is embodied in the greatest cosmic signs.
A scientific look at the surface of the moon: The miracle of the splitting of the moon has inspired contemporary Muslim scientists to ponder the possibility of traces of this event on the lunar surface. Recent astronomical studies carried out by space agencies such as NASA indicate the existence of complex geological structures on the lunar surface, including chains of cracks and long valleys known as Lunar Rilles. These canyons vary in type (curved, arcuate, straight) and some are hundreds of kilometers long and kilometers deep. Modern scientists often interpret these canyons as the result of ancient volcanic processes (for curved canyons) or tensile and fracturing forces in the lunar crust due to cooling of the lunar interior or tectonic effects (for straight and arc canyons). Modern science describes and interprets what it sees based on the hypotheses and models available to it. While the research is still ongoing, some contemporary miracle scientists see in the presence of some of these large cracks - especially those that are straight or travel long distances - a signal that may correspond to the description of a great cleavage event that the moon underwent at some point. While recognizing that a miracle is a breach of familiar laws and lies in the power of God above the usual material causes, the presence of extensive geological traces on the lunar surface leaves the door open for contemplation on how divine power manifests itself in cosmic matter.
The miracle of the splitting of the moon has profound implications that go beyond mere proof of prophethood: The Prophet's status: This verse shows the great status of the Prophet (peace be upon him) in the eyes of his Lord, as God used a heavenly sign that was not used for a prophet before him in such an impressive manner in response to his request or the need of his people. The universe is not silent: The verse reinforces the understanding that the entire universe is not just a deaf machine, but a living existence, capable of responding and interacting with the divine command in ways we may not realize with our limited senses, as in the verses of its praise, reverence, and response. The splitting of the moon was a cosmic hymn played by the heavens as a witness to the prophecy of those on earth, and a symphony of the symphonies of conscious existence that we usually hear only a subtle whisper or a melody that we do not understand. It is a constant invitation for us to transcend our superficial view of things, and to contemplate that the entire universe interacts with the great truths brought by the prophets, and is a constant witness to the greatness and oneness of the Creator.
In a majestic night sky, the radiant moon shines as it splits into two opposite halves. The stars are scattered around it in a cosmic painting that spreads tranquility and awe, embodying a timeless miraculous moment that reminds of the submission of the universes to the command of the great Creator.
Jabir ibn Abdullah (may Allah bless him and grant him peace) said: The Messenger of Allah (peace and blessings of Allah be upon him) went to relieve himself and I followed him with a bowl of water, and he looked and saw nothing to hide in, but there were two trees at the edge of the valley, and the Messenger of Allah (peace and blessings of Allah be upon him) went to one of them, took a branch from its branches, and said: (The Messenger of Allah (peace be upon him) went to one of the trees, took a branch from its branches, and said: "Lead me by the permission of Allah." It led him like a clumsy camel that struggles with its leader until he came to the other tree and took a branch from its branches and said: "Lead me by the permission of Allah.) And she went with him like a clumsy camel that is also struggling with its leader, until he was halfway between them (i.e., he brought them together): He said: "Join them together for me, God willing." They joined together, Jabir said: Muhammad Ibn Abad said: "I sat down to talk to myself, and I had a glimpse of the Messenger of Allah (peace and blessings of Allah be upon him) coming, and the two trees had parted, and each of them stood on a stalk, and I saw the Messenger of Allah (peace and blessings of Allah be upon him) stand up and pause, and he said: 'Like this, right and left'. Directed by Muslim (4/2307) (3014) in the book Al-Zuhd and Al-Raqiqa, the chapter of the long hadith of Jabir, including the story of Abu al-Yasir.
The historical context of the incident: This great miracle took place during one of the Prophet's travels with his companions, when they went down in a wide valley and the Prophet wanted to relieve himself. Here, the Prophet's high morals of seeking privacy and concealment even in the wilderness are evident, reflecting the perfection of his manners and modesty, peace and blessings be upon him. In that open place, the Prophet (peace and blessings of Allah be upon him) could not find anything to hide in, except two solitary trees on the shore of the valley. He commanded the two trees to obey him with God's permission, and they responded willingly and obediently.
Divine command and immediate response: The Prophet's command to the two trees was not merely a matter of words, but a command coupled with divine permission, as he said: "Lean on me with God's permission." This shows that the miracle does not occur by human power, but by God's permission and power. This shows that a miracle does not occur by human power, but by God's permission and power, and that the Prophet (peace be upon him) does not attribute any of this to himself, but rather attributes it all to God Almighty. Jabir's accurate description of the response of the two trees shows the greatness of this miracle. He likened them to "the clawed camel that makes its leader," an eloquent analogy that indicates the ease of obedience and speed of response, and that the two trees were moving meekly and willingly.
The wisdom of the miracle: First: Showing the dignity of the Prophet (peace be upon him) and the greatness of his status with God, as he harnessed inanimate objects to obey him and respond to his command. Secondly: Teaching the Ummah about modesty and modesty, even in the darkest and most difficult circumstances. Third: Proving that the whole universe is praising Allah, and that inanimate objects have a perception and understanding that we do not know, as the Almighty says: "And there is nothing that does not praise Him, but you do not understand their praise." These minute details indicate the narrator's sincerity and his keenness to convey the event exactly as it happened, as well as the greatness of the scene he witnessed, which he could not forget or hesitate to convey. The miracle of the trees obeying the Prophet's command remains an eternal witness to the sincerity of his prophethood and the greatness of his status with God Almighty. It is an invitation for all of us to reflect on the greatness of the Almighty Creator who harnessed the universe to serve His Holy Prophet, and urges us to emulate the Prophet's ethics of modesty, concealment, and politeness. It also reminds us that true faith requires absolute submission to the Book and the Sunnah, and that the miracles of the prophets are not myths or legends, but are established facts transmitted to us by the trustworthy and trustworthy companions of the Messenger of Allah, may Allah bless him and grant him peace.
In the search for the secrets of the universe and its interaction with the prophets, we discover that there are three main forms of this communication. Sometimes turns into a teacher and guide, as happened with Solomon, peace be upon him, and the Hoopoe who brought him the news of the Queen of Sheba and her people. At other times, we witness the universe participating in praise and remembrance, as we saw with David, peace be upon him, when the mountains and birds praised with him in a wondrous divine harmony. Sometimes the universe becomes an obedient servant to fulfill the divine will, as the water and land were harnessed for Noah on his great journey.
Conscious universe: The intersection between the revelation of heaven and the light of science: In our journey to explore the secrets of the conscious universe, we stand on the threshold of a truth that becomes increasingly clear with each new scientific discovery: The Qur'anic vision of the universe is not just a mystical revelation, but a comprehensive framework that harmonizes with the deepest scientific theories that touch the nature of existence and perception. Some have always tried to put a barrier between science and faith, but the truth is that the light of revelation illuminates the paths of scientific research, revealing verses in the souls and horizons that deepen our understanding of the greatness of the Creator and the mystery of creatures. The experiences of the prophets with the universe, some of which we witnessed in the miracles of the prophets and the Prophet Muhammad (peace be upon him), were not only supernatural and mind-blowing, but were windows that opened to the fact that this universe with all its components is not silent or inanimate, but is alive, conscious, aware, and responsive to the command of its Creator.
Contemporary scientific studies, in fields as diverse as ecology, behavioral biology, and quantum physics, have shown a remarkable convergence with this Qur'anic vision of the universe. While the prevailing perception for a long time saw living beings (other than humans) as biological machines and inanimate objects as unconscious, deaf materials, recent research has begun to reveal surprising levels of complexity and cognition in worlds we did not expect. For example, behavioral biology research has revealed complex cognitive abilities, intelligence and social behaviors in different animals, challenging the traditional perception of consciousness as limited to humans. Recent botanical studies are beginning to reveal underground communication networks between trees, and abilities to "remember" events and respond to stresses. events and respond to environmental stresses in ways that suggest a kind of collective cognition.
In the field of quantum physics, which deals with the smallest components of matter, there are theories and explanations that point to the role of observation and consciousness in shaping reality at the atomic and subatomic level. Although these theories are still being debated and developed, they open the door to the notion that consciousness may not be a contingent phenomenon limited to the human brain, but may be a fundamental property of the universe itself, manifested in varying degrees. Many contemporary Muslim scientists, who combine the sciences of Sharia and cosmology, point out that these modern discoveries do not contradict the Qur'anic vision of a conscious universe, but rather converge with it in many aspects. The Qur'an, which tells of the praise of everything in praise of God, the reverence of the mountains, the groaning of the stump, and the speech of the animal, offers a comprehensive vision of existence that science has only been able to touch the edges of in recent times.
Characteristics of cosmic miracles: Characteristics of timeless verses: After we have sailed into the realms of cosmic miracles and contemplated those amazing moments when the universe responded to the signal of prophecy, from the praise of the pebbles to the splitting of the moon and the speech of the animal, it becomes clear to us that these unique experiences were not just isolated events, but a series of great verses that share intrinsic characteristics that highlight the greatness of the prophets and the greatness of the Prophet (peace be upon him). These unique experiences were not just isolated events, but a series of major signs that share essential characteristics that highlight the greatness of the prophets and the greatness of Al-Mustafa (peace be upon him), and confirm divine laws in dealing with prophets and messages. These characteristics define the nature of the miracle and its role in the journey of universal and messianic consciousness.
We can identify a set of common characteristics that characterize the experiences of the prophets with the conscious universe:
Imam Abu Hamid al-Ghazali, in his discussion of the miracles of the prophets and their significance, points out that "a miracle is a conclusive proof of the truthfulness of the prophet, because it is the act of God, and God does not do anything but the truth, and does not support anyone but the truthful." He adds, "It is supernatural, not possible for human beings to come up with such a thing. He adds: "It is supernatural, not possible for human beings to come up with such a thing, and it occurs after the claim of prophethood and is in accordance with the claim." (See: The Economy of Belief, by Imam al-Ghazali, pp. 163-164). These common characteristics shed light on the concept of the "conscious universe" from a deeper angle; a universe that responds in this miraculous way appears as an entity that interacts not only with physical laws, but with the divine will that manifests itself through its prophets, making the whole universe an open book of God's revelations and a witness to the oneness of God and the greatness of His messages.
The experiences of the prophets opened a window for me to see the universe with different eyes. The universe is not just material or inanimate, but a living book that tells stories of praise and life. In the silence of the night, when the noise of the day subsides and the hustle and bustle of life subsides, I find myself standing in front of the window of my house looking up at the starry sky. In those clear moments, echoes of the prophets' stories with the universe creep into my heart, and I feel as if there are subtle whispers dancing in the air, as if the trees in the garden are speaking to me in a language I have yet to learn.
The experiences of the prophets opened a window for me to see the universe with a completely different set of eyes than the ones I was used to. The universe, as I discovered, is not just an inanimate object, as I had thought for years, but a living book that tells stories of praise and life. Every page speaks a verse, and every paragraph tells of a wondrous relationship between the Creator and his creatures.
In the vastness of existence, the experiences of the prophets, peace be upon them, with the conscious universe open a window through which the eyes see realities that they would not have realized with the usual vision. The universe is not just a deaf matter or a sea of inanimate objects, but a living book that tells stories of praise and life. These profound experiences have cognitive, spiritual, and ethical dimensions that reshape our understanding of ourselves, our relationship with the Creator, and the world around us.
1. The cognitive dimension: Expanding the horizons of human consciousness: In those quiet nights, I began to realize that what happened with the prophets was not just miracles or miracles disconnected from reality, but a revelation of deeper layers of cosmic truth. When the mountains harmonized with David's praise, or when Solomon understood the logic of the ant, it was a revelation of deeper and more comprehensive laws, laws that govern a wider world than the one we see with our naked eyes. I remember how my view of the tree I sit under every morning changed. It was no longer just a mass of wood and leaves, but a being with a story, with a special relationship with its creator, with a way of praise that I don't understand, but I feel its effect on my soul. This shift in perspective made me ask myself: How many truths pass in front of me every day without my noticing them? How many cosmic messages I cannot decipher? Perhaps this now explains why I feel so peaceful when I walk in the park, or listen to the sound of water, or watch the clouds move. These are not just landscapes, but moments of silent communication with a conscious universe that praises its Lord. Many contemporary Muslim thinkers and scholars believe that these prophetic experiences represent a cognitive window into the reality of the universe, its consciousness and praise, and invite us to expand the horizons of human consciousness to include levels of perception beyond the ordinary sensory perception. The universe is not just an inanimate object, but an open book and a living, swimming organism, and the prophets were able to read this book and understand its language. These experiences contribute to presenting an alternative epistemological model to the modern materialist model, one that sees the universe as an integrated system of consciousness, teleology and intentionality, as opposed to the blind mechanistic view that has dominated for so long. This paradigm can offer solutions to the profound epistemological and ecological crises plaguing contemporary humanity.
2. The spiritual dimension: Deepening the relationship between man and the universe: In my journey with this new understanding, I began to feel my relationship with the universe shift from one of consumption to one of friendship. I no longer viewed nature as a storehouse of resources to be depleted, but as a partner in the journey of existence, a companion in praise and worship. This spiritual transformation made me understand why the Prophet was moved when he heard the moaning of the camel, and why Solomon smiled when he heard the ant's words. It was not just sympathy or pity, but a deep realization of the fact that these creatures are partners in existence, with their own feelings, pains, and ways of expressing their relationship with the Creator. I now understand why I feel at ease when I spend time in nature. It's not just a physical rest, it's a spiritual rest that comes from being in tune with a universe that praises God, from being in harmony with a cosmic symphony that never stops. In those moments, I feel like I am returning to my true home, to the place where I truly belong. Contemporary Muslim thinkers, such as Dr. Sayyid Hussein Nasr in his philosophy of man's relationship with nature, emphasize that the universe in the Islamic conception is not a deaf and rigid substance, but a manifestation of divine wisdom and an open book of God's books, and each being in it praises in its own language and testifies to the oneness of its creator in its own unique way. This vision invites us to rediscover the spiritual dimension in our relationship with the universe, and to get rid of the utilitarian, materialistic view that sees the universe as a repository of resources only.
3. The ethical dimension: The ethics of dealing with the conscious universe: The symphony of the spiritual relationship between man and the universe is a relationship that goes beyond the limits of material benefit to the horizons of spiritual and emotional harmony. This is the relationship that God's prophets outlined in their behavior and dealings with all the creatures around them. With this new understanding, my view of my responsibility to the universe also changed. I no longer saw myself as a master of the earth, but as a steward entrusted with a sentient world worthy of respect and care. Every drop of water I wasted, every tree I cut down unnecessarily, every animal I harmed, became something that carried a deep moral dimension. I began to wonder: How can I treat the universe as a friend instead of an abuser? How can I be part of the cosmic symphony of praise instead of a distraction? Every time I go out for an early morning walk, I find myself trying to listen more, to observe more, to learn how the universe swims. I find myself apologizing to the tree when I have to pick its fruit, thanking the earth when it grows for me, and feeling grateful for the air I breathe and the water I drink. This is not just a romantic notion, but a genuine attempt to understand the prophets' profound experiences with the conscious universe. An attempt to regain that lost sense of our time, that sense of belonging to a larger and deeper world than the world of consumerism and acceleration in which we live. Perhaps this is what we need today more than ever: To return to that prophetic view of the universe, to learn how to listen to the whispers of existence around us, and to regain our true place as nurturing creators, not destructive consumers. Consider with me how Sulayman, peace be upon him, stood listening to a small ant warning her companions. He did not despise her words, nor did he condescend to her understanding, but smiled, appreciating her wisdom, recognizing her awareness and perception [Surat al-Naml, verse 18]. He also listened to the Hoopoe's complaint and apology, and accepted his argument when he came with "certain news" [Surat al-Naml, verses 22-28]. Our Prophet Muhammad (peace be upon him) bowed before a camel shedding silent tears, complaining to him about his worries and pain, listening to him with his heart before his ears, talking about him to his friends, and ordering his owner to be kind to him, as if to teach us that animals are sentient beings with feelings that deserve respect, appreciation, and care. (The hadith was narrated by Abu Dawud and Ahmad and authenticated by Al-Hakim). And how can we forget David, peace be upon him, whose soul shouted praises in harmony with the majestic mountains and flying birds, so that the praiser and the praised became one in a wonderful cosmic painting, in which the boundaries between man and nature dissolve [Surat al-Anbiya, verse 79] [Surat Sheba, verse 10]. These prophetic paintings offer us a unique model for dealing with the universe: Deep listening to the pulses of existence, infinite compassion for every atom in it, respect for the consciousness of all creatures, no matter how small or insignificant in our eyes, spiritual harmony with the praises of the universe, and recognition of the divine grace in giving us the ability to understand the language of creatures and communicate with them. Today, in an age of consumption and depletion, we need to reclaim this prophetic vision of the universe, we need to listen again to the whispers of trees, the complaint of rivers, and the praise of birds. We need to listen again to the whispers of trees, the complaints of rivers, and the praise of birds, and see in each of them a sign of God's signs and a conscious being that deserves our respect and care. It is a call to abandon the arrogance of absolute sovereignty over the earth and move to rational succession, which sees the universe as a trust, and every creature as a partner in praise and a witness to the greatness of the Creator.
The prophets' experiences with the conscious universe are not just stories from a bygone era, but are renewed springs of wisdom that offer contemporary humanity profound lessons on how to reformulate our relationship with the world around us. In an age of increasing conflict with nature and deepening environmental and spiritual crises, these prophetic lessons become a compass to guide us on a path of harmony and mutual respect.
Reframing our relationship with the universe in the light of the prophets' experiences: The prophets' experiences with the conscious universe invite us to reformulate our relationship with existence on the basis of respect and deep communication, rather than absolute domination and unjust exploitation. If the prophets - the most perfect and conscious human beings - dealt with the universe as a conscious creature praising its Creator, it is only natural that we should deal with the universe in the same spirit and consciousness. In contemporary thought, it is suggested that the reformulation of this relationship should take place on several levels that form an integrated system: Cognitive level: This level requires transcending the narrow materialistic view of the universe and rising to an integrative view that sees all existence as an integrated conscious system, not just random aggregations of matter. Emotional level: This level is concerned with developing feelings of love and deep belonging to the universe and all beings in it, as man is not a stranger to this existence, but rather an integral part of its living fabric. The behavioral level: This is the translation of awareness of the universe and feelings of love towards it into positive and responsible behaviors in dealing with the environment and every living thing, so that man can be a rational successor, not a destructive and depleting one. This comprehensive framework for the relationship, inspired by the biography of the prophets, offers us a roadmap towards reconciliation between man and nature and the realization of true ikhlaf, which means care and reconstruction, not destruction and corruption.
Contemporary practical applications inspired by the experiences of the prophets: Far from theorizing, the prophets' experiences with the conscious universe offer practical inspirations that can be applied in our contemporary lives, transforming this profound vision into a tangible reality that enriches our existence and enhances our harmony with our environment. These applications can be inspired in various fields: Islamic environmental education: Integrated educational programs can be established in schools, universities, and cultural institutions that promote the concept of a conscious universe praising God. These programs develop the skills of contemplation and listening to nature, instilling the values of respect for creatures, and deepening the sense of responsibility towards the environment, based on the stories of the prophets and their dealings with inanimate objects and animals. Sustainable environmental architecture: Buildings and cities can be designed in a way that is harmonious with the surrounding environment and respects its natural characteristics, and is inspired by the spirit of harmony shown by the Prophet Solomon, peace be upon him, in his harnessing of the wind, birds and jinn in building his edifice, thus achieving harmony with nature without corrupting it. It takes into account natural building materials, natural ventilation and lighting, use of renewable energy, and minimizing the carbon footprint. Organic and eco-friendly agriculture: Developing farming methods that respect nature and its awareness, and avoid polluting it with harmful chemicals that violate the life of the soil and its microorganisms. It can be inspired by the principles of sustainable agriculture that restores the soil, preserves biodiversity, and respects the rights of the earth and the plant as sacred beings. Healing sound techniques and cosmic rhythm: The use of sounds and harmonious frequencies in psychological and physical healing and therapy, inspired by the experience of God's prophet David with sound and its effect on mountains and birds, pointing to the power of rhythm and vibrations in the universe and its effect on beings. This dimension can be explored in areas such as therapy with soothing natural sounds, or the recitation of the Holy Quran and its impact on the soul and body. Protecting species and biodiversity: Establishing nature reserves, enacting strict laws to preserve endangered species, and rehabilitating degraded ecosystems. This stems from a faith-based vision that considers every creature in the universe as a praise to God, worthy of protection and care, and that the diversity of creatures is a sign of God's signs that require preservation and appreciation. These practical applications, inspired by the depth of the prophetic vision of the universe, represent concrete steps towards the realization of rational succession and the transition from the stage of depletion to the stage of sustainable architecture, where human beings live in harmony with the symphony of conscious existence and contribute to preserving its eternal hymn.
In our epistemological journey to explore the secrets of the conscious universe and the role of the prophets in revealing its hidden dimensions, we do not stop at the limits of contemplating the past, but look forward to future horizons for study and research, which heralds a new era of knowledge integration. It is an invitation to employ all tools and methodologies for a deeper understanding of this great cosmic phenomenon.
A scientific encyclopedia project on the experiences of the prophets with the sentient universe: The future could hold an ambitious project to create a scientific encyclopedia specialized in the experiences of the prophets with the conscious universe. This encyclopedia aims to provide a comprehensive and deep insight, through multiple research aspects: Exegetical study: a careful analysis of all Qur'anic and prophetic texts related to the prophets' experiences with the universe. Comparative study: A comparison of the experiences of different prophets with the universe and the extraction of common patterns and characteristics. Scientific study: Linking these miraculous experiences with modern scientific discoveries in the fields of biology, physics and acoustics, looking for any intersections or references that enhance understanding. Applied study: Drawing practical applications in the fields of environment, education, and ethics, inspired by the prophets' dealings with the universe.
1. Integration between the Islamic and natural sciences in the study of the consciousness of the universe: Today, there is a call to establish a new field of research that combines sharia sciences and natural sciences in the study of the consciousness of the universe. This integration requires a joint effort through: Forming multidisciplinary research teams: Including scholars in tafsir and hadith, as well as scientists in physics, biology, and ecology. Developing integrative research methods: Combining the tools of textual analysis adopted in the Islamic sciences with the tools of empirical scientific research in the natural sciences. Establishing specialized research centers: Establishing specialized research centers that deal with the "science of the consciousness of the universe" from an integrated Islamic and scientific perspective. Holding international conferences: To bring together sharia scholars and natural scientists to discuss the issues of cosmic consciousness and the prospects of research in it.
2. Developing a contemporary Islamic vision of cosmic consciousness: Developing a contemporary Islamic vision of cosmic consciousness that draws on the experiences of the prophets and utilizes modern scientific knowledge is an urgent necessity. This vision should be built on solid foundations: Qur'anic foundations: Extracting the foundations of the Islamic vision of a conscious universe by analyzing the Qur'anic texts related to the universe and its praise. Prophetic Models: Studying the experiences of the prophets with the conscious universe as applied models of the Qur'anic vision, showing how cosmic consciousness manifests itself in its interactions with the Prophets. Epistemological grounding: Rooting the concept of a conscious universe in the Islamic heritage and tracing its development throughout Islamic intellectual history. Contemporary Formulation: Reformulating the concept in contemporary scientific and philosophical language, combining revelation, reason and experience, and presenting it to contemporary humanity in a convincing manner. Practical applications: Drawing practical applications in wide areas of life, such as environment, ethics, law, and development, inspired by the Islamic vision of a conscious universe. These research prospects promise a promising future for the study of the conscious universe from an Islamic and scientific perspective, to transform the vision of faith into a research methodology, contribute Islamic thought to the solutions of contemporary crises, and prove that revelation and science are not opposites, but rather two rivers flowing into the sea of one truth.
After this journey with the experience of the prophets, I find myself looking at heaven and earth with new eyes. Every breath of air and every sound of a bird seems to carry a message. It invites you to learn from the prophets how to listen to this living universe and be part of its great praise.
This research has reviewed the prophets' experiences with the conscious universe, and how they dealt with it as a conscious existence in praise, through multiple examples: Solomon with the ant and the hoopoe, Moses with the mountain, David with the mountains and the birds, Muhammad with the pebbles, the trunk and the animals, and Noah with the water and the earth.
The research revealed a fundamental truth in the Qur'anic vision: that the universe is not just inanimate matter subject to physical laws, but a conscious, praiseful entity with perception and consciousness that communicates with God and man, and responds to them in various ways.
The research also showed that the miracles of the prophets are not merely supernatural, but are manifestations of the reality of the universe's consciousness and its response to God's command, and that the prophets possessed special abilities in understanding the language of the universe and communicating with it, abilities that modern humans can draw inspiration from in reformulating their relationship with the universe.
In conclusion, restoring the Qur'anic vision of a conscious, praising universe, as manifested in the experiences of the prophets, is an essential entry point for solving the contemporary environmental crisis and overcoming the exploitative model that sees the universe as a raw material.
God knows best and is the wisest