"THERE IS NOTHING ON EARTH OR IN THE HEAVENS THAT DOES NOT PRAISE GOD. "

If someone were to come up to you and say that the things that we see on earth and distinguish from plants and animals because we consider them to be inanimate actually were alive, would you believe that person? What does inanimate mean? Inanimate means that it is an object with no soul or spirit; for example, stones or soil. A plant or an animal is alive because the animal moves, eats, drinks, and breeds, and the plant grows, blooms, and bears fruit. We can observe and understand that these are animate but we cannot make much sense of the claim that a rock, the soil, cut and dried trees, the water we drink, the dress­es we wear, and the personal items we use are all living. However, the Noble Qur'an tells us, for example, "The seven heavens and the earth, and all beings therein, declare His glory. There is not a thing but celebrates His praise; And yet you do not understand how they declare His glory. "61 "We subdued the hills to hymn the praises (of their Lord) with him at nightfall and sunrise. "62 For objects to praise God, they have to be ani­mate in some way. In some of his Prophetic Traditions, the beloved Prophet stated that objects also have a form of life. For example, he reminds us: "Do not disturb objects unnecessarily because they are in a state of praise. " In a Prophetic Tradition recorded in one of the most trustworthy books, he said: "Before I was charged with the duty of prophethood, I knew a stone that would greet me in Makka. Still at this moment I know which stone that is. "63 Ibn al-Mas'ud (one of the Companions of the Prophet) relates, "While eating with our Prophet we used to hear praises for the food in front of him. " Abu Zar said: "When the Messenger of God took some stones in his hand, we used to hear those stones praising like the buzz of a bee, and we would also hear the stones praising the same way in Abu Bakr's and Umar's hands. " Also the Prophet said: "Do not leave the ani­mals with a burden tied on their back. Ride the animals, but do not use them as a stand for your conversation on the street" because they too are in a state of praise. How many animals are more valuable than the persons riding on them?

In both the Mesnevi and the Divan-i Kabir Rumi elaborates on this issue. For example, he says: "(They all say), 'we have hearing and seeing and are happy, (although) with you, the uninitiated, we are mute. " Since our old scholars took their faith from the Qur'an and the Prophetic Tradition, they con­ceived of objects like rocks and soil collectively as/oaMutf, or life­less, are alive. They believed that animals have an animalistic (zoological) spirit, plants a vegetal (botanical) spirit, objects like rocks and soil an inorganic spirit, but that humans have both an animalistic spirit and a human spirit. The fact that all the crea­tures and things praise God and hence they are alive, which was first made known to us by the Noble Qur'an fifteen centuries ago, is recognized today by science as well.

Today's science and technology has shown clearly that in everything around us that we take to be inanimate there is a kind of life and consciousness that we cannot perceive; all objects that we see around us, all creatures, are made up of atoms. In the cen­ter of every atom there is a nucleus composed of protons and neu­trons. The electrons around this nucleus revolve at a mind-bog­gling speed. For example, an electron in a hydrogen atom revolves around the nucleus at 50, 000 km/per second. In every object, ani­mate or not, there is constant movement, i. e., there is "life. " Be they of stone, soil, water, iron or copper, the same events are tak­ing place in all atoms. In the atoms of all these substances, the electrons that travel at mind-boggling speeds are revolving mil­lions of times in a second around their orbits. Thus, it becomes clear that the objects that are in motion are not inanimate; they are alive. This order in the atom, the smallest particle of matter, this mind-boggling design, makes one fascinated with the Creator's Power., Strength, Art of Creation, Uniqueness, and Greatness.

With this motion of all the objects around us, it becomes clear that they are alive, praising God, and telling the Highness of His Glory It is as if the smallest particle, the atom, is a most perfect model of the unique order of a giant solar system.

A true Muslim does not need science and technology to uncover this truth. A believer believes in the amazing things that are relayed by the Qur'an and the Prophet without seeking a sci­entific explanation. He believes in them, but he also likes it when science and technology confirm his faith with new discov­eries. The confirmation of the truths transmitted in the Qur'an centuries ago by today's science and technology acts as an invi­tation for the non-Muslim scientist to Islam.

The atom is a model of the solar system in which we live. It is possible to think of the atom's nucleus as being the Sun and its electrons as the planets. When one ventures into the depths of the atoms and magnifies a particle billions of rimes, one can create a giant universe—a universe too amazing and too strange for the mind to perceive. The diameter of an atom is about ten millionth of a millimeter. Yet in every atom there is embedded a solar sys­tem. Sensing this truth, the author of the Gulshan-i Raz wrote: "If you split the heart of a drop, hundreds of clear seas will be formed from it. " The atomic bomb lends us an illustration of the power of the atom. According to the calculations of the scientists, if the energy stored in the atoms of a teaspoonful of coal dust were lib­erated, it would be enough to heat a city of one million residents.

Seven centuries ago Rumi explained, through analogies, how some objects that are thought to be inanimate have been able to speak. For example, let us read the following couplets:

Since He (God) made your piece of earth a man, you should recognize (the real nature of) the entire sum of the particles of earth:

(That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speak­ing yonder.

When He sends them from that quarter toward us, the rod becomes a dragon in relation to us.The mountains too sing a song like that of David, and die substance of iron is (as) wax in the hand.The wind becomes a bearer for Solomon, die sea becomes capable of understanding words in regard to Moses.The moon becomes able to see the sign in obedience to Ahmad (Muhammad), the fire becomes wild-roses for Abra-ham.

In another volume of the Mesnevi, Rumi mentions that the pebbles in Abu Jahl's palm began to speak as a result of a mira­cle of our Prophet:

There were some pebbles in the hand of Abu Jahl: "O Ahmad, " said he, "tell quickly what this is,

If you are the Messenger (of God), what is hidden in my fist? (Speak), since you have knowledge of the mysteries of Heaven. "

He said, "How do you wish (me to do this)?

Shall I say what those (hidden) things are, or shall they declare that I am truthful and right?"

Abu Jahl said, "This second (thing) is more extraordinary. " "Yes, " said the Prophet, "(but) God has greater power than that. "

Without delay, from the middle of his (closed) fist every pebble began to pronounce the (Muslim's) profession of faith.

Each said, "There is no deity, " and (each) said, "except God"; (each) threaded the pearl of "Ahmad is the Messenger of God. "

When Abu Jahl heard this from the pebbles, in his anger he dashed the pebbles to the ground.

Rumi also touches on this issue in other volumes of the Memevi, For example, "The obedience of the stone to the Prophet and the rod to Moses are made manifest and give infor­mation concerning the other lifeless things; (they say), 'we are cognizant of God and obedient (to Him): we all are (bearing witness to His wisdom) not created by chance or in vain. " Rumi mentions the stones: "We are not unnecessary things that are created in vain"; this reminds me of the following couplet in the Word of Isaac section of the Fusus al-Hikam by Muhy al-Din Ibn al-'Arabi: "O You who created all the beings in His Self! You are all that You created. " From this, one should not arrive at the understanding that everything created is God Himself. This belief is the belief of the pantheists. The Islamic understanding of this doctrine is called the "Unity of the Existence. " Muhy al-Din Ibn al-Arabi, who is the greatest representative of this belief, wants to say: "O my God! In all the things that You have creat­ed, in the smallest particles as well as the stars, Your Greatness, Infinity, and Power are manifested. They are like the galaxies that revolve around the stars at an incredible speed,, without colliding with one another in the heavens, in space, that symbol for vast-ness, depth, and infinity. All particles and atoms in all beings revolve around their nucleus at an amazing speed. It is as if a galaxy has been fitted into the heart of an atom. O my God! The Light of Your Power that shines on all the creatures that You have created is enlivening them, and they whirl with Your love and praise You. "

In another couplet from the Mesnevi Rumi says: "If the mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?

Elsewhere in the Mesnevi, Rumi mentions the weeping and crying of a date tree, the pillar of hannane, because it had become separated from the Prophet:

The moaning pillar was complaining of (its) separation from the Prophet, just as rational beings (might do).

The Prophet said, "O pillar, what do you want?" It said, "My soul is turned to blood because of my parting from you.

I was your support: (now) you have run away from me: you have devised a place co lean against upon the pulpit. "

"Do you desire, " he said, "to be made a date-palm, (so that) the people of the East and the West shall gather fruit from you?

Or mat He (God) should make you a cypress in yonder world, so rhat you will remain everlastingly fresh and flourishing?"

It replied, "I desire that whereof life is enduring forever. " Hearken, O heedless one! Do not be less than a piece of wood!He (the Prophet) buried that pillar in the Earth, that it may be raised from the dead, like humankind, on the day of Resurrection,

So that (hence) you may know that every one whom God has called (to Himself) remains disengaged from all the work of this world.

Whosoever has work and business from God gains admission there and abandons worldly work.

He that has no portion of spiritual mysteries, how should he believe in the complaining of inanimate objects?

He says, "Yes, " not from his heart, but for the sake of agreement, lest people should say that he is a hypocrite (in his religion).

Without those who know of the (Divine) command "Be!" this doctrine (that inanimate things are capable of speech) would be rejected in the world.

As can be seen in the above couplets from the Mesnevi, Rumi wants to awaken our insight and consciousness by descending into the depths of our spirit. "O those who have disillusioned themselves in the material world, and have a high opinion of themselves by relying on their mind!" he says, "you cannot make sense of the fact that the objects that are thought to be inanimate have life and emotions, can you?" During the life of our Prophet there used to be people like Abu Jahl who did not believe even though they heard the pebbles in their hand declare faith. There were even those who had objected to the Qur'anic verses that talk about the resurrection after death. God has responded to them with verses like these: "Would not the One who is power­ful enough to nurture a clot of blood into a human being not able to resurrect the dead?" And: "When God wills something to be, He says 'Be' and it is done at once. "

Can we comprehend everything with our mind? Ziya Pasha (d. 1880), an Ottoman intellectual, sensed this truth and expressed it by saying: "Our smalls mind cannot comprehend these higher truths because this scale of mind cannot weigh those deeply meaningful thoughts. " Indeed, can our minds comprehend the depth and extent of outer space, or rather its infinty?The Galileo satellite that was launched into space six and a half years ago traveled a distance of 3, 700, 000, 000 kilo­meters, going at the speed of a bullet and reached the orbit of Jupiter. There are countless more suns and stars in the Milky Way Galaxy According to the latest discoveries, there are 50 billion galaxies in the universe. Stars that are fifteen billion light years away are being discovered. Can the human mind ever grasp the infinity of space? "Think of a plane that can trav­el at a speed of 186, 000 miles an hour, “scientists say. "This plane can travel around the universe that took one billion years to discover. " They came to this conclusion after precise calcula­tions. This is not a product of our imagination. In order to have an idea about God's Greatness, Might, and Power of Creation, we need to think about the infinite skies, be amazed, and plead to God as our Prophet, saying: "O God, increase my amazement!" And when we say, "God is Great, " we should not say it merely with our lips, without feeling any excitement. Our heart, our intuitive faculties, and consciousness also should be aware of this greatness and this infinity.

Muhy al-Din Ibn al-Arabi writes in his Futuhat al-Makkiyyah: "I hear the praises of things with my own ears. Among the existing objects, the ones that praise God the most are things like the stones and soil that we call inanimate. Then come the plants, the animals, and finally, humankind. It is amazing that man, whom God has created lovingly and who is the 'most honorable of all creatures', is the creature that prais­es God the least when compared to other creatures, because he is more attached to other creatures. " As the Qur'an, our Prophet, and the saints relate, everything that exists on Earth praises God. Our Prophet banned us from killing frogs, saying that their croaking is praise. The frogs praise, the trees praise, the noise of running water praises, the creaking of a door prais­es God because there is nothing that does not praise God. I could not end this section without including the following poem of a Gnostic poet:

All the sounds of creation, high or low, are all sounds of wis­dom, listen to them and hear, O heart, they are all signs from God.

The sea, land, and the skies are like a school, creatures with spirits study there secretly or openly with their teacher, the intellect.

The roaring of the lions comes from Majesty and gives fear to the creatures. The melody of the bird comes from the Beauty and is composed of good news.

Don't think that they say "quack, quack"; the goose and the duck in the lake say "Ya Haqq. " The "coo, coos" of the turtle doves in the tree are an act of worship toward God.

The nightingale sings in the rose garden; rumors are being spread about it. The beloved of that bird is the rose, To think that it is the hyacinth is ignorance.

The canary sings and strikes its wings with the wave of unity. To think that it is because of the sound of sweet smell is folly.

The cries of the nay (reed flute) are always "Forgive us, You are our Master. "

The violin undoubtedly says nothing but "God is Great. " If a lover of God listens to the sound of music, he is enraptured spiritually. Everything that he hears from the strings of the saz (lute) is the chant of unity.

O God, You are my ultimate aim" is the aim in all sounds. The pleasure of God is the desire of all. The rest is but tales.
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