By: Samsul Nizar
Professor and Head of STAIN Bengkalis
As a native of the islands, I am accustomed to the presence of the ocean. However, when His inspiration explains the ocean’s messages, it discloses a previously unknown aspect of Allah’s knowledge. Indeed, the vast ocean dominates the globe. While the land is only a minor portion of the world’s expanse. Although the Republic of Indonesia is an archipelago, few people take the time to study the ocean and its inhabitants. In actuality, the vastness of the ocean is frequently neglected in favour of safeguarding the continent with all available forces. The foreground and periphery are frequently neglected, and their appearance is frequently unaltered. Naturally, the wealth of this nation’s ocean regions is so readily exploited and openly controlled by foreign nations. In the meantime, the border region’s modest refinement diminishes this country’s reputation. A negative image and inferiority complex are developed in the children of the country, along with a lack of respect for the guardians of the border region, leaving economic and cultural despair.
Regardless of the remaining issues, the Qur’anic truth about the universe is undeniable. The Quran provides scientific evidence that the ocean is significantly larger than the land. There are 32 verses in the Quran that mention the word sea (ocean). While the word soil is mentioned in thirteen verses. The combined length of both texts is 45 verses. In mathematics, 32 multiplied by 45 equals 71.11%. While the proportion of adults aged 13 to 45 is identical to 28.22%, there are 13 adults over 45. According to scientific evidence, 71.11% of the planet is ocean and 28.88% is land. Thus, the veracity of Allah’s verse can be demonstrated empirically and scientifically. In contrast, non-Muslim scientists frequently conduct scientific examinations of the Quran and discover its veracity.
Even though the ocean is larger than the land, the land cannot be submerged by the ocean. Because Allah provides a means by which land can “conquer” the ocean. God provides media in the form of vegetation that can absorb water so as to prevent the land from flooding. For this reason, humanity must be grateful for the media God has bestowed upon them by preserving the health of plants (forests). If humans are selfish and unaware of the media in order to prevent ocean water from destroying the land, then humans and all land-dwelling creatures will perish. This is in accordance with Allah’s words: “And it is He who subdues the seas so that you may eat fresh meat (fish) from them, and so that you may bring forth from them the ornaments that you wear, and so that you may see ships sailing therein, and so that you may seek (profit) from His bounty, and so that you may be grateful” (QS. an-Nahl: 14).
Maintaining the equilibrium between land and sea is the responsibility of every individual, according to the aforementioned verse. If a person causes harm to this medium, he has committed a “crime against humanity and nature” that cannot be tolerated or absolved. This is due to the fact that their avarice will have a negative impact on the entire universe, both on land and at sea.
Indeed, the ocean explains the Kalam of Allah, which contains, among other meanings, the development of human character and civilization.
First, ocean water is gentle, but it can obliterate sturdy structures. Imagine the destructive power of a tsunami that moves seawater with such force that it can obliterate anything in its path. Thus, the human character should reflect the gentle nature of the ocean. The ocean is capable of destroying hard objects without being damaged or annihilated. It differs from the abrasive nature of iron on iron. When the two abrasive personalities collide, they will demolish each other. Therefore, humanity should study the characteristics of water. Softness will be capable of eradicating arrogance and heartlessness without destroying itself. The nature of tawadhu’ is exemplified by the gentleness of water, which always seeks lower ground.
Second, although ocean water tastes saline, it cannot salt the fish in it. This phenomenon reflects the essence of consistency (istiqomah) in maintaining self-respect and idealism. He is present in the community of wrongdoers and interacts with them, but he does not allow himself to be influenced by them.
Third, the expansive ocean was unable to conceal the odour of floating corpses. This is the nature of the human deformity. In the vastness of Allah’s creation, eventually, the ugliness concealed by duplicity will be revealed, and the stench of the self’s corpse will permeate the air.
Fourth, the ocean’s water is pristine and cleansing. It rids itself of all filth by tossing it to the shore as the waves murmur “asma Allah.” If the holy sea water removes dirt from the shore, humans will accumulate corpses in their society. Strangely, this type of human possesses “holy attributes and claims” and is regarded as the most righteous and hallowed. They are welcomed onto the stage by a standing ovation. In the meantime, the proprietor of the truth simply observes the arrogance and cleans up the garbage and dirt after the party.
The immensity of the ocean makes humans feel so insignificant. The ocean teaches humanity its limitations so they do not boast on land. Allah reminds us of this through His words: “Or like the darkness of the deep sea, which is engulfed by waves, over which are waves, over which are clouds; a darkness that overlaps; when he stretches out his hand, he cannot see it; and whoever Allah does not guide has no light at all” (Qur’an, Surah an-Nur, verse 40).
In fact, the ocean can contain active volcanoes on its seafloor without extinguishing its flammability. The nature of water is such that it extinguishes fire, but oceanic volcanoes are an exception. This is in accordance with His words: “And the sea in whose soil there is fire” (QS. ath-Thur: 6).
The transformation of water into fire is a manifestation of Allah’s power that should humble human pride. It is anticipated that this endeavour will raise awareness of His power and favour. Allah expresses this in His words: “So which of your Lord’s blessings do you deny?” This verse is repeated 32 times to emphasize the significance of faith after studying the qauliyah and kauniyah verses of Allah.
Even though the ocean is vast and teems with swimming fish, it turns out that fish and the sea provide lessons for humans who seek the truth and recognize God’s grandeur, including:
First, fish do not have a salty flavour despite living in the briny ocean. Fish convey a sense of dignity. However, neither can fish influence the salinity of seawater nor be affected by it. The seawater does not resent the fish for not being salty, and the fish does not force itself to be salty. Both parties respect one another, complement one another, and offer mutual benefits. Each respects and complements the other to create underwater splendor. Differences should not be equated or used to divide, but they must be harmonized in common. According to their respective potential, both interact to provide mutual advantages to humans. Fish and sea comprehend their mutual dependence. The ocean is attractive because of the fish swimming about. When the ocean is properly maintained and cared for, fish are able to exist in peace. As a result, fish are appreciative of what the ocean has provided for them and never harm or contaminate it. In the meantime, the ocean realizes what the fish have done, so it returns the favor by always removing the existing debris by transporting it to the shore with the waves. Thus, fish and sea coexist in harmony, complementing and protecting one another.
It is not the same with humans. Differences often provoke divisions. Differences are viewed as adversaries that must be eliminated. Although humans are aware of their dependence on nature, nature is typically neglected. Surprisingly, when nature is not cared for and nature gives what is “planted” to humans with anguish, only a handful of humans are aware, albeit with very limited awareness, and repeat the same errors.
Second, despite the sea’s predominance and the presence of fish that embellish the sea, no one feels the most valuable and deserving. Both are able to overcome the conceit that they are the most potent and influential. The sea “embraces” the fish with its intelligence, allowing them to exist comfortably on the seafloor. Small minnows are protected by the vast ocean. The sea never oppresses and uses small fish to demonstrate its terrifying grandeur. Fish are never let down by the ocean, but together they construct civilization and safeguard the ocean from devastation. In fact, fish contribute to repaying the ocean’s generosity by luring humans to sail its waters. Such is the harmony between fish and the sea, with each taking care of the other rather than killing and eradicating it.
The actual edge of the immense expanse of the ocean cannot be discerned by the naked eye. Such are the limitations and insignificance of humans when compared to the vastness of the ocean. The Qur’an explains: “And it is He who causes two seas to flow (side by side): this one fresh and fresh, and the other extremely salty and bitter; and He erects between them a wall and an impregnable barrier” (QS. al-Furqan: 53).
However, despite the fact that the sea’s crashing waves can destroy anything in its path, the sea’s destructive power terminates at the shore. In actuality, the grandeur and greatness of the sea reaches its end at the shore. Thus, the vastness of the sea is limited by the shore, let alone the human ego, which is so diminutive in comparison to the ocean. Although the ocean and land are controllable, their grandeur cannot be matched; power appears to be limitless, but there must be a limit. The end of human power typically takes one of two (two) forms: (a) limited by the constitutionally determined location and duration of power. Do not alter the constitution, as doing so would demonstrate self-disgrace over power. (b) constrained by the promise of mortality, which is extremely enigmatic. The ocean is aware of its boundaries and shorelines, but humans are not. No one knows when, where, or how the end of his existence (death) will occur, nor does he.
Thus, it is evident that the ocean and its contents represent the breadth of Allah’s discourse, causing humans to consider His might. All of His widely disseminated statements are scientifically verifiable. There is no room for doubt, except among humans who refuse to acknowledge it. In fact, the preceding explanations provide a distinct indication that:
(1). The Quran uses nature (science) to demonstrate the veracity of Islamic teachings. Although the harmonization of the two was essential during the time of Nashiruddin at-Thusi, Ibn Sina, Ibn Khaldun, al-Khwarizmi, Ibn Haitham, and a number of other scholars in the early era up until the grandeur of Islam, it has become less important in recent times. However, it was like oil and water in the subsequent era. The “preoccupation and arrogance” of each pole conversing separately separates both. Diverse human endeavours (including religion) have attempted to achieve synergy with nature, but it has never been accomplished. Typically, they are limited to discourse, anecdotes, wishful thinking, etc. Even if there is, it is sometimes limited to justification or simple euphoria, like watching a movie in a dream that dissipates upon waking. When you return to slumber, the dream changes. Thus, integration fantasies exist but are imperceptible in the actual progression of civilization.
(2) Every natural movement and natural phenomenon conforms to sunnatullah. Sunnatullah submission is a form of nature “worshipping” Allah. If nature were to reject Allah’s laws, the universe would be annihilated. In addition, humans are a minute part of nature, comparable to particles carried by the wind. Humans frequently choose to “challenge sunnatullah” and destroy nature, despite the fact that nature is always subject to sunnatullah. Consequently, nature contends with human decisions. Various catastrophes occur as a natural consequence of human decisions. This is stated by Allah in His Book: “There is destruction on land and in the sea because of the deeds of men, so that Allah may taste to them some of the consequences of their deeds, so that they may return” (QS. ar-Ruum: 41).
Thus, Allah plainly communicates with humans through written and spread verses. However, humans are frequently careless and view written verses as restricted to reading and extended verses as restricted to scenery. It is natural for nature to frequently rebel. Perhaps nature is disappointed or amused by the folly of humans. Considering themselves to be the most perfect and potent, but exhibiting the opposite behaviour, namely the “confusion and foolish behaviour” that is characteristic of humans. The predominance of arrogance and avarice leads to the humiliation of humanity beyond that of animals.
Indeed, when viewed from the perspective of consistent self-esteem, humans often have much to learn from fish. A fish that maintains its dignity while not destroying the universe. Building politeness and gentility in the manner of seawater, but storing strength that destroys formidable adversaries. Has human pride and avarice obstructed access to the unambiguous truth of His words? No one can answer except Allah’s chosen servants who are competent to do so. Despite the fact that those selected by Him are frequently “eliminated and antagonized” by humans who are “cut off” by the truth of His words and the intercession of the Prophet Muhammad.
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra
Alumni from the English Education Study Program at STAIN Bengkalis.
Master Student at Graduate Institute of Network Learning Technology in National Central University, Taiwan.
