It is good to consider and search for the discussion of the “new order of the sky” as a question mark or as a problem plan. Let’s not say from the beginning that this has been proven, and now let’s come and explain it. Let’s really search for the solution, we may never get the answer. It’s a good assignment.
The placement of “verses” and “warnings” in the heavens and the earth
One of the Qur’anic contexts that seems to be relevant to this discussion is the focus of verse 101 of Surah Yunus. God Says: ﴿قُلِ انْظُرُوا ما ذا فِي السَّماواتِ وَ الْأَرْضِ وَ ما تُغْنِي الْآياتُ وَ النُّذُرُ عَنْ قَوْمٍ لا يُؤْمِنُونَ﴾; Say, “Observe what is in the heavens and earth.” ﴿وَ ما تُغْنِي الْآياتُ وَ النُّذُرُ عَنْ قَوْمٍ لا يُؤْمِنُونَ﴾; But of no avail will be signs or warners to a people who do not believe. So “verses” are placed in the heavens and the earth, “warnings” are placed. But these verses and warnings can be used for the believers, and the unbelievers cannot benefit. This is an interesting point. So they are categorized; For example, we look at the sky. First, we were ordered to watch. This is the “command”. It’s not like there’s nothing in the sky that is clear or irregular. If there was no particular alignment, God would not tell us to watch.
In the septette heavens, even in the lowest floor wherein stars exist, verses are placed. “frequent divine events” and “warnings” are placed. Someone looks at the sky and says that if you do this, it will have that consequences; or an event is approaching. This is like “warnings” within heaven. When it comes to warning, don’t expect someone to come, stand, and keep telling you to do this or that. God is speaking in the language of the order of the stars. As the verses and warnings are in the heavens and the earth, then with the order of the nature of the earth and with the order of the nature of the heavens, God has placed both verses and warnings in this order.
The subject we are working with is the starry sky; that means we have nothing to do with the septette heavens here, neither earth. We particularly focus on the sky, but the same starry sky is part of the debate. Therefore observation makes sense, ﴿انْظُرُوا﴾. O Messenger of Allah! You are the agent. Announce this so that people watch. Hence, that is something observable. Due to the presence of such orders, people were asked to watch. It’s not fun. “Verses” and “warnings” are present in the form of such alignments. Interestingly, believers can use it, but non-believers cannot. So there are things in heaven that believers can use and non-believers can’t use?
Of course, if we want to be precise, it may be argued, for example, that the verse 101 of surah Yunus does not mean what we have discussed. No problem, we are currently raising the issue. This is the primitive talk about these verses, and it needs to be accompanied by a phenomenological approach. We should not seek criticism. We are familiar with this issue or, for example, the challenges here, and they have answers too. But we need to not get caught up in these and move forward with the debate.
Changing the view of the terrestrial observer to the sky
Next verse, ﴿فَهَلْ يَنْتَظِرُونَ إِلاَّ مِثْلَ أَيَّامِ الَّذينَ خَلَوْا مِنْ قَبْلِهِمْ﴾, do they expect the story to be the same? Does this mean that the story is not like the past? Has anything changed in the meantime? God says that they expect, not that we expect. God does not tell his own front that I or we are waiting. He says they are waiting. Their wait is in vain. That is, the story has changed. It is not necessary to use the phrase “rejection of the sun” now. The view of the terrestrial observer to the sky has been changed. The order has changed, so God says: ﴿قُلِ انْظُرُوا﴾, the story has changed, look at what is now in the heavens and the earth. Do they think it’s the same as before? Earlier said: ﴿قُلِ انْظُرُوا﴾ watch! But here: ﴿قُلْ فَانْتَظِرُوا﴾. That is, the command to “wait”. It is very interesting. ﴿قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرينَ﴾. Await! You want to wait based on ancient method, you want to wait based on your previous astronomy knowledge. It is acceptable, wait, we are waiting like you. But we are waiting based on the new order. Because we see something new. Our view is new, so our expectation will be new. You may think that you are winning, according to your experience in the past. Interestingly, the Jews in the 33-day war thought they would win. But suddenly they saw that things had changed. They looked at it from the perspective of their past knowledge. For example, let me say that now there are people on this side and on our front who are looking at it from the perspective of the new order. So awaiting is the consequence of watching! It is as if we can say, O man! The schedule has changed, expect new consequences! We would present a quick and simple idea here that will set the stage for discussion. This is not to say that it is the only fact.
Watching, Waiting, Religion
There is an expectation following that watching. Now the question is, what is the product of that process and what has God put in the new order? The answer is in verse 103 of Surah Yunus, which states: ﴿ثُمَّ نُنَجِّي رُسُلَنا وَ الَّذينَ آمَنُوا﴾ – Then we will save our messengers and those who have believed. And ﴿كَذلِكَ حَقًّا عَلَيْنا نُنْجِ الْمُؤْمِنينَ﴾ – Thus, it is an obligation upon us that we save the believers. This is especially true in the apocalyptic event. Note that we are talking about looking at the heavens and the earth, but then in verse 104 God says: Say, [O Muhammad], “O people, if you are in doubt as to my “religion”! Why religion? God! You are talking about the stars, you are talking about the heavens and the earth, what is religion here?! Watching, waiting, religion. Take a look and see exactly what’s going on, so expect things to work out. Following that, behave accordingly. Let’s see the sequence of these words: watching- waiting- religion; such a watching leads to the expectation of new events and consequently proper reactions/behaviours.
Based on such behaviours – which define my religion – I do make such a watching. However, if you are in doubt: ﴿فَلا أَعْبُدُ الَّذينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَ لكِنْ أَعْبُدُ اللَّهَ الَّذي يَتَوَفَّاكُمْ وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنينَ﴾, I do not practice your religion. Rather, I tried to reconcile myself with God, I worship Allah, who causes your death. And I have been commanded to be of the believers. According to verse 105, I am supposed to be religious and not a polytheist. These are the consequences of the same observation. The first consequence of this observation is “waiting.” The second consequence is “religiosity” and the third is directing ourselves toward the religion. Now let’s look at the previous verses. The central verse was verse 101 of Surah Yunus. Let’s go back a little bit and move on from verse 98: God is talking about the punishment of people. God says that torment was inflicted on the tribes. Their faith was also useless, because they believed in the last moment; Except for the people of Jonah. When they believed, we removed the torment from them. In the end times, in Surah Dukhan, when they say that ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذابَ إِنَّا مُؤْمِنُونَ﴾, the answer is: ﴿إِنَّا كاشِفُوا الْعَذابِ قَليلاً﴾. God! You took the torment in the people of Jonah when they said, “We believe.” In the end times, people will rise to the sky and ask you, why don’t you accept? Because in the apocalypse, “certainty” has been demanded. According to verse 7 of Surah Ad-Dukhan, people must be sure, because they must accompany. Apocalypse is for human growth. People have to climb this ladder. It is not enough for someone to say that I believe in these steps. People are told to get up and climb these stairs; He answers no, I believe. In the end times, faith is not enough. Man must have “companionship with the system.” God accepted them at the time of Jonah (peace be upon him) for the sake of faith.
It says in verse 99 ﴿وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَميعاً﴾ If God wanted, all people would believe. When God connects this sentence to verse 101 as an answer to this question, say, “Look at what is in the heavens and the earth”. That is, since the beginning of Islam, there has not been a single approach for all people to look at the sky. God could have made it the same. It seemed that before Islam, for all people, there was a similar approach for astronomy. Since the beginning of Islam, various routes have been put in place, at least the believers have been separated from the non-believers.
The classification of believers in the enjoyment of the view of heaven
In verse 100 God says: ﴿وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلاَّ بِإِذْنِ اللَّهِ وَ يَجْعَلُ الرِّجْسَ عَلَى الَّذينَ لا يَعْقِلُونَ﴾, Believers are also categorized; those who reason and those who do not want to reason. The way is more open to those who reason. Those who don’t want to reason – we have to see what reason means here too – God makes them resentful. According to that figure, they cannot go deeper than one level in the discussion of the sky. They can’t get more out of it when it comes to the sky. We just wanted to take a look back to see if there is a door to enter these verses. There are many points. What is the connection between these verses? Why are these verses intertwined? Why does God take this discussion, which he said I would like to make everyone a believer, to the “look at the sky” discussion? So it definitely has something to do with it. Why does God categorize believers and non-believers according to verse 101? Why does God divide the people of reason and those who do not reason according to verse 100? In believers, those who reason and those who do not reason. According to verse 100, does this matter require permission and requires God’s permission? Does one need God’s permission if he/she wants to exploit more than a limit?
According to verse 102, the knowledge that others follow is based on prior knowledge. But God invites you to look at the heavens and the earth according to the new order of heaven. An interesting point is that with the change that has taken place, which was probably made in the early days of Islam with the rejection of the sun, not only has the landscape changed to the stars, but the landscape has changed to the entire heavens. If the view of the earth’s observer and this order of the heavens has changed, these are the foundations of the entry of affairs from heaven to the earth. The order that has changed, then the type of affairs have changed. Why should the order change? Because “The command of God” is brought. This is a new thing. So the roads from heaven to earth must change. A new order is needed for the “command of God” to come down from those holes and from those waterways and on the contrary, the earthly observer wants to look at the sky from those perspectives. These few verses and the whole question can be a good opportunity to discuss. Let’s fix this, but don’t overdo it. Let’s discuss them and let others comment and challenge them. We do no harm. It is in our interest to further discuss this. Finally, we may conclude that this argument is fundamentally questionable or not true at all. No problem, we did a Quranic research or effort; Note verses 100 and 101 once again. The bottom line seems to be reason: “Those who reason and those who do not reason.” According to reason, people must be believed. But from then on, some degree of faith requires God’s permission. Then, if one has these degrees of faith, then looking at the sky according to the next verse is very important to him/her. Those who do not have this degree of faith, which happens with the permission of God, do not obtain a great benefit in looking at the heavens and the earth.
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