By: Samsul Nizar
Professor of STAIN Bengkalis
The sun, moon, and clouds are fundamental components of natural phenomena that are universally recognized by the human race. The extent to which any individual can comprehend, appreciate, or observe the contributions of the three is restricted. Nevertheless, not every individual knows that Allah SWT imparts invaluable teachings to His thinking servants (ulul albaab). The sun and moon’s presence are analogous to the dual faces of a coin. An interdependent couple in harmony with one another. Allah affirms this in His words: “He establishes the morning as dawn and the night as a period of repose, as well as the sun and moon as instruments of reckoning.” “This is the commandment of Allah, the Supreme Being and the Omniscient” (QS al-An’am: 96).
The existence of celestial bodies such as the sun, moon, and clouds undoubtedly imparts insights for rational beings.
First, the Sun. The term “sun” is mentioned by Allah in 24 verses of the Koran. The sun illuminates the entirety of nature. Despite possessing heat capable of causing global destruction, the sun harnesses its benefits for the betterment of all living things. When they possess power, they frequently employ it to subdue opponents and “explain” those adept at “cooking favour and playing two sides” with the power-wielding individual.
Despite possessing light and heat capable of melting even the denizens of nature, the sun never displays arrogance or seeks glory. He comes to the realization that everything he possesses is a divine gift from Allah alone. In fact, it encircles the planet. He did not request that nature envelop him in its entirety. This solar attribute serves as an illustration of a leader. It provides guidance and illumination to all, possesses a high temperature without igniting, is formidable yet protective, and, although invisible to the naked eye, does not disable. Moreover, despite its immense heat capacity, it serves the earth.
The sun understands that its visibility is restricted to the course of the day. As night descends, he bestows the moon with his light (benefits) so that it may reflect back to the earth. Human nature is drastically dissimilar to that of the sun. Being present does not confer advantages nor solicit protection; similarly, presuming one’s greatness without seeking counsel does not yield any benefits. Indeed, any individual possessing light is regarded as an adversary whose illumination must be extinguished. He was concerned that “two suns” might appear. This concern, in fact, indicates that either he is not prepared to be the sun or his radiance does not exist. It possesses the characteristics of a candle imprisoned in the sun. Consider the sun’s quality; despite numerous other nearby lights (moons, stars, planets, lighting, or other variations), it will never be concerned with competition. Because, above all else, he is more knowledgeable about its quality.
Undoubtedly, an aversion to the sight of “two suns” signifies a deficiency in the attribute associated with sunlight. He explained that he merely resembled the sun but possessed the qualities of illumination, unbeknownst to others. A phobia develops due to external light being perceived as a threat due to the light’s inherent limitations. Surprisingly, this human model type is frequently presented as an alternative. This is since light is simple to “manage and condition” considering its limited existence. Apprehension exists regarding being confined to a candle; if one lacks proficiency in “playing with the wind,” the illumination will be extinguished and discarded in contrast to the sun. He submits exclusively to the regulations of Allah SWT (sunnatullah). No obstruction can extinguish the light, regardless of cloud cover. It maintains illumination during the night by reflecting its light onto the moon, thereby illuminating the earth.
Second, the moon. In 26 verses of the Qur’an, Allah refers to the term the moon. The moon resembles an enormous piece of glass. It imparts light to the earth in proportion to the magnitude of its field by reflecting sunlight. He orbits the planet in accordance with the regulations that He has established. This statement pertains to the following verse from the Qur’an: “And We have designated the month of manzilah-manzilah, in order for him to return in the form of an aged bunch” (QS. Yasin: 39).
The aforementioned verse underscores the moon’s adherence to His regulations. He imparts the illumination that he is capable of providing. Arriving with a light of calm and gentleness. He realized that the illumination being provided was merely a reflection of the sun. Having not forgotten himself, he withdrew from the sun, its source of illumination for the earth.
This contrasts the disposition of a minority of individuals who operate contrary to His regulations. Even though it is merely further contemplation of the past, my most significant contribution has been to the future. Several of them even feel they possess the primary light source. Indeed, actions performed are a reflection of the past’s illumination that is rendered present to illuminate the future. It appears that the harmonization of the past, present, and future is lacking in continuity. As if he were physically present, illuminated by the sun (singular). It is, in fact, only a fraction of the continuity that the reflection of preceding lights provides. Strangely enough, he refused to allow any additional illumination to be present. A person who denies light is typically a sombre individual who opposes the sun’s illumination of nature. How could this potentially illuminate civilization if it were to occur? This is because he lacks the harmonious characteristics of the moon and sun. The sun never boasts about its luminosity, and the moon never obscures or denies its presence. The manifestation of a character’s arachnophobia signifies that illumination of the natural world will not originate from the sun. Acquire knowledge with the disposition of the moon, which never forgets the sun. Although he acknowledges that the light’s quality is inferior to that of the sun, he enhances his presence with a serene and aesthetically pleasing illumination that is consistently anticipated by the entirety of nature.
Although the moon’s softness is aesthetically pleasing, it contains enough energy to cause the waters to surge. The patient and kind nature of humanity possesses an inherent strength that should not be underestimated. When his arrogance is disregarded, the immense power it conceals has the potential to tremble the cosmos. His agony became the universal lamentation, and his hope was perpetually audible to celestial beings. As the earth’s satellite, it fulfils various functions such as casting a shadows, regulating climate and tides (dynamics), decelerating the earth’s rotation, and maintaining the earth’s axis in a stable position. To achieve this, consult the moon. Demonstrating humility while bestowing a million bounties upon the entirety of the planet. In the interim, a small number of humans who are pompous, avaricious, and impolite are in attendance and are a catastrophe for the universe.
Third, cloud. 16 verses of the Qur’an mention the word of cloud. Clouds can serve multiple purposes, including acting as umbrellas to shield the Earth from direct sunlight, preventing some of the atmosphere’s heat from departing into space as infrared radiation and facilitating the descent of precipitation. Allah elucidates this in His words: “Do you not observe that Allah gradually directs the clouds, then compels them to congregate?” Thus, the rain can be seen oozing through the crevices. Furthermore, he emits ice (in the form of clouds condensing into mountains) from the atmosphere. As a result, He directs the ice granules toward those He desires while directing them away from others. “The lightning’s brilliance nearly vanishes from view” (QS an-Nur: 43).
Conversely, the illumination of the earth is obscured by the black clouds that obscure the light emanating from the sun and moon. The occasional accumulation of black clouds symbolizes His wrath against the arrogance of a restricted number of communities, which affects the larger community. The Prophet expressed this sentiment in his words: “Dear Aisyah, I am concerned if there is retribution in the cloud because there are people who have been punished by a great wind (cloud), and when they saw the cloud approaching, they said, ‘This is the cloud that will rain down upon us'” (HR. Bukhari and Muslim).
The aforementioned hadith elucidates the manifestation of a black cloud as a consequence of Allah’s wrath upon the people of ‘Ad who transgress His regulations. They interpreted the approach of dark clouds as indicating that precipitation would soon fall.
Indeed, they were unwittingly beholding the descent of Allah’s punishment in the form of a black cloud. It was intended to be a pleasure but ultimately became a punishment. The test was comprised of His affection. This has been the case throughout human history. Frequently, situations or individuals resembling “black clouds” obstruct the illumination of the truth. To prevent the illumination of the earth’s contents by the light of the sun and moon, “black clouds” are created, presented, or readied to exist. “Black clouds” that obscure the visibility of what is occurring to the naked eye. When black clouds obscure the view, individuals cannot discern the path, the truth, historical events, current affairs, or any other variation. The obscurity permeates the minds and souls of the planet’s inhabitants, depriving them of guidance and illumination. Humans naturally exhibit behaviour consistent with the conditions of a pitch-black, lightless night. He possesses self-awareness but is ignorant of and desires knowledge of everything beyond himself.
Visible wisps of “thick black clouds” might represent reality itself. The form is tangible and resembles clouds preceding precipitation. Following a rainfall event, the ominous clouds will dissipate, restoring the natural environment to its radiant state. Nonetheless, the significance might reside in a psychological realm that is immaterial. The form’s appearance is simulated, as suggested by its behaviour. The interpretation of “thick black clouds” is mental ignorance and the closure of the heart in response to the truth that Allah and His Messenger have communicated. Truth is merely rhetorical; its very form fosters errors in pursuing predetermined objectives. Should this interpretation materialize, one’s endeavours are contingent upon their aspiration to comprehend the manifestation of divine guidance. However, God’s guidance will become obscured when an individual is content and revels in the splendour of the world. Particularly so if a character with “vampire lust” is terrified of light. He tries to eliminate or suppress the light that is brought to him. Owners of these types of characters will only assemble and form a community to survive in the twilight. For this rationale, Allah SWT imparts the following reminder to humanity: “Are you unaware that you prostrate before Allah all that is in the earth, the heavens, the sun, the moon, the stars, the mountains, the trees, the creeping animals, and some even more formidable than humans?” Furthermore, a considerable number of individuals have been formally penalized. Whoever Allah insults, that individual shall never be glorified. Indeed, Allah executes His intentions (QS al-Hajj: 18).
Disrupting thick black clouds with the force of the wind can eliminate them. Awareness of one’s errors, entwined with the thread of forgiveness and contrition, constitutes the wind. Failing to address this issue will result in the “thick black clouds” progressively obstructing the illumination of the universe caused by the sun or moon. This condition is a form of doom for human civilization and is extremely hazardous. Allah explicitly emphasized the perilous nature of “thick black clouds” for humans in surah ad-Dukhan (thick fog). Allah, among other things, serves as a reminder through His words: “Therefore, behold the day when a perceptible mist of smoke descends from the sky, enveloping humanity in disobedience.” “This punishment is excruciatingly painful” (QS. ad-Dukhan: 10-11).
The aforementioned verse can be interpreted in two distinct contexts: as the indication of the conclusion of the Shari’a (physically) and the conclusion of the essence (soul). Undoubtedly, the precise timing of the Islamic catastrophe remains unknown to all. In contrast, the apocalypse appears to have already materialized in contemporary society. The significance lies not in the symbol of physical but rather in the conduct of the individuals, which indicates that “thick black clouds” have obscured their inner selves. Consequently, the intransigence and ignorance of mankind prevented the beams of the sun and moon, which convey the message of Divine truth and the adab guided by the Prophet Muhammad, from penetrating. Because his thoughts and emotions are obscured by a “thick black cloud” (ad-Dukhan), which compels him to reject religion and the truth consistently. Denial generates a recurring pattern of individuals denying the truth and congregating as an equal community. Destruction (doomsday) of human civilization will ensue on every front if this occurs without any effort to eliminate the negative aspects of existence.
The sun, moon, and clouds indeed exist, imparting divine messages. Its presence can occasionally be an asset and a detriment, or it can be an absolute delight. Humans have been informed of numerous signs by Allah. Nevertheless, the mere mention of Allah’s verses fails to rouse him frequently. It was as though everything that transpired was a pointless routine. Consequently, the community disregarded the teachings of the Prophet of Allah and all of Allah’s verses, failing to apply them as models for themselves and their fellow citizens. In fact, they deteriorated further into anarchy devoid of respect for human decorum. Allah has reminded humans of nature. Nature will communicate with humanity in the future via its mechanisms (natural principles).
Translated by Riska Saputra, S.Pd., M.Sc
Undergraduate alumni from the English Education Study Program at STAIN Bengkalis.
Master alumni from the Graduate Institute of Network Learning Technology at National Central University, Taiwan.
